The Day of a Godly Mans Death Better than the Day of his Birth

TO THE READER.

THE faithful Ministers of our Lord Jesus Christ 〈◊〉 built on the Foundation of the Apostles and Prophets; and are to be followers of there in respect of their Doctrine & Example: Preaching the great Truths of GOD; speaking His Word faithfully; practicing agreeably themselves; and using all the wisest & best Methods possible that their Hearers why likewise 〈◊〉 Doers of the Word—. And as it was the 〈◊〉 practice of the Prophets and Apostles, (many of them at least) to Pen and put on standing record some of their respired 〈◊〉 (whether Epistles or Sermons) to their People; that by this means they might be able after their Decease to have them always in remembrance: So it is but a just Conformity to those excellent patterns, when the ordinary 〈◊〉 of the Gospel 〈◊〉 publish in print such Treatises 〈◊〉 are agreeable to the Words of the Wise, those Masters in Israel, and e • spire with them in 〈◊〉 the 〈◊〉 glorious and blessed 〈◊〉 . And truly next to the holy & inspired Scriptures those 〈…〉 are the best & most valuable (not which most 〈◊〉 with wit & learning; but) which are profitable for instruction in righteousness. & calculated to make men wise unto Salvation, to promote the Kingdom of Christ & 〈◊〉 the great Interests of Religion. And when 〈…〉 to be the 〈◊〉 of every Christian, no well mean • (though' weak) 〈◊〉 are to be despised; or of they be so, this must 〈…〉 from 〈◊〉 & cheerfully using our talent and putting to 〈…〉 , however 〈◊〉 . And since every 〈…〉 being serviceable are so very short and uncertain, 〈…〉 quicken 〈◊〉 to the earliest and most 〈…〉 of there, as becomes those that expect 〈◊〉 long to give 〈…〉 to the Judge of 〈◊〉 . I shall not therefore ( 〈◊〉 some probably 〈…〉 there is 〈◊〉 enough for 〈…〉 other 〈…〉 of 〈◊〉 at any time. I 〈…〉 into a 〈◊〉 , • hat Authors are fond of their own performances; and it may be not unjustly 〈◊〉 , too many write 〈◊〉 to spread their own fame, than to advance the Reader's profit; loving the praise of man, rather than the praise of God. But I can truly say, as I have not the 〈◊〉 to wise or hope to obtain Applause by any Performances of 〈◊〉 ; so much less can it be supposed. I am acted by such a 〈◊〉 in 〈◊〉 to the Public the following plain practical Sermon; (Meditated with a special reference to some personal circumstances of my own, though' accommodated also to further the common Education) drawn up in a very small time, without the least 〈◊〉 of it's appearing in Priest, and now Published from my 〈◊〉 untranscribed Notes, (with only some few Additions, especially towards the 〈◊〉 ) whence it 〈◊〉 needs be attended with 〈◊〉 defects and disadvantages. It is therefore not without some 〈◊〉 that I suffer so 〈◊〉 a 〈◊〉 , th •• unfinish'd, to appear a 〈◊〉 in this curious (I had about said, censorious ) Age 〈…〉 forbear making many excuses, since it is not 〈◊〉 to gratify the 〈◊〉 of the Vain, but chiefly 〈…〉 & 〈◊〉 of the humble; and lest I sold 〈◊〉 judgment of such as have been 〈◊〉 , it might for the light; 〈◊〉 on the other hand, I have 〈◊〉 making many 〈…〉 to method or language where it might seem 〈…〉 any meant 〈◊〉 the 〈◊〉 of such as were 〈…〉 in the Reaching. I hope the Reader's Benefit is what 〈◊〉 and really 〈◊〉 , above the Writer's Credit; 〈…〉 the expected censure of captious Criti • ks, 〈…〉 my pious Friends, who see 〈◊〉 to 〈◊〉 the 〈◊〉 their generous approbation of a plain Discourse. Blessed be GOD, who was pleased to own it, & give it any acceptance and influence, when delivered from the Pulpit! May 〈…〉 Blessing (which alone can give the Increase) 〈◊〉 follow it, now 'tis Published from the •• ess; that the good impressions 〈…〉 in the hearing, man be renewed and increased in the 〈◊〉 and that it may become 〈◊◊〉 beautiful by it's 〈◊〉 Appearance. In which petitions, I 〈…〉 Christian, 〈…〉 may full, 〈…〉 beauty 〈…〉 GOD, for me: who 〈…〉 and less than

The day of a godly Man's DEATH, Better than the day of his BIRTH.

THE main scope of the royal Preacher in this sacred book (written in his advanced years, and the product of great thought, as well as long experiment) is to correct many false sentiments, two common, th • ' very foolish, concerning the chief good, and the 〈◊〉 to human happiness; and to give us plain and 〈◊〉 fallible direction in this great pursuit. Here he has laid together an admirable variety of just & wise & useful observations; many of which run counter to some of the received Notions of Mankind, and at first view do not a little surprise and shock our Minds; but upon an impartial consideration they approve themselves to our enlightened reason, and challenge our belief & entertainment of them, as true and faithful sayings. He largely and clearly proves the vanity of this World; the vileness of Sin; the wisdom, excellency & manifold advantages of Religion, and the necessity of being religious in order to being happy.

THUS in our Text, He observes to us, that

A good Name is better than precious Ointment: Under this phrase here of precious Ointment, are comprehended all the riches, pleasures, & honors of the present World. In a good Name is implied true solid religion; the reality, as well as a reputation for it.

AND the Words carry in them this great truth, That a deserved good Name, or just character for wisdom & piety, is really more valuable, than all the pomp, & pleasures, & profits of this transitory World. A good Name is what all, that have any sense of decency or humanity, do put a high estimate upon, and rate even next unto Life: but to deserve a good Name is in truth more to be valu'd & desired than Life itself. To be divinely Wise & Good, is unspeakably better, than to be worldly great & rich Wisdom & Goodness are essential to our true happiness; but wealth & grandeur are not. The meanest Beggar, that hath, and meriteth a good Name, is infinitely happier, than the greatest Monarch upon Earth without it. Indeed the unthinking part of Mankind do call the proud happy: and there is a vulgar saying, Better be happy than wise; but this is none of Solomon' s Proverbs; for • e tells us, Wisdom • s the principal thing; and Better (says he) is a poor and wise Child, than an old & foolish King, however great in dignity, or mighty in power. The good Man finds in the ways of religion the most solid pleasures, & obtains the truest honors, and durable riches. He is rich towards GOD, a Favorite of Heaven, & entitled to an Inheritance in Light, a Kingdom of Glory; and when called out of this World, receives an open and abundant entrance thereinto. He then leaves behind him the Memory of the Just, which is blessed: He leaves his deceased body to take it's sweet rest in the unactive and impassible Grave, as in a bed of ease and honor, till the bright Morning of the Resurrection; while his better part, the immortal Spirit within him, in the moment of his dissolution returns to GOD, it's great Creator, Redeemer & Judge; into whose hand the departing Saint resigned it, and by whom it is received to Glory.

HENCE from these blessed prospects of faith, the wise Preacher adds that noble passage, (the latter clause in our Text, and which only is designed to employ our present Meditations,)— The day of Death is better than the day of one • s Birth. He speaks of bodily Death, and of natural Birth. He sets these two extreme points, one over against the other, without regarding the intermediate space; as if there was no more in the World, (so vain a thing he judged it,) but a time to be born, and a time to die. And (which is a paradox to foolish Sensualists) the latter he votes the more happy period. Not indeed that Death merely in a natural & irrespective sense, is better than one's nativity: Nor that it is preferrible with respect to all men, the bad as well as good: No; for to the wicked, Death is the King of Terrors; the beginning of never-ending Sorrows; the dark entry, into blackness of darkness; the wages of Sin, and the gate of Hell. As for them that die in their sins, it were better for such, if they had never been born. —The Expression then must be understood in a restrained and qualified sense. It is not everyone, but the godly man alone, that is here spoken of, the man of a good Name, the man of Wisdom. The Day of such an one's death, is better to him, than the Day of his Birth.

THIS then is the Lesson of Wisdom, now to be explained and applied; viz.

THAT to a godly Person, the day of his Death is (all things considered) abundantly better than the day of his Birth

DEATH in a physical consideration is a dissolution of the vital union between Soul & Body; and so is a terrible Evil, very shocking to human nature. And it is yet much more horrible, considered in a theological sense, as a fruit of the curse and the rouges of sin. Absolutely & simply considered, It is an evil, and an awful rebuke to mankind, having no goodness or worth in it. But relatively to Believers, and in respect of the consequent state which 'tis a preface to, it's formidable aspect is changed, So or an enemy it becomes a friend: the curse being happily converted into a blessing. So that for the Believer to die, is Gain. The wicked indeed are great • osers; but the godly are unspeakable gainers by their dissolution. The advantages that accrue to them by Death, are infinitely preferrible to those which come to them by their Birth, and in their Life here.

THIS assertion in the Text is contrary indeed to the opinion of almost all mankind, who look upon the day of birth as a day of joy & gladness, and celebrate their own or Children's and Friends birthdays with solemn feasts & rejoicings: whereas they look on the day of death as a melancholy mournful time, and so • emnize the funerals of others with all expressions of sorrow, and entertain the prospect & approach of their own Death with fear and trembling.

HOWEVER it is a truth with respect to the Children of God, that their Death-day is infinitely preferrible to their Birth-day, all Circumstances and Consequences of both considered: and this will evidently appear, if we run the comparison in a few particulars; all which I shall reduce under those two general heads:

1. DEATH delivers the Saints from those many Evils, which their birth was accompanied with, or laid them open unto.

2. AT Death the Saints exchange the Gools of the present life & world (which their birth entered them into) for infinitely better Enjoyments.

1. AT Death the Saints are delivered from the many Evils, which their birth was accompanied with, or opened the way unto. The day of death puts an end to all those sufferings & miseries, which their birth was the introduction to, or attended with.

1. THEY were born in Sin: but at Death they are discharged from all sin & moral pollution. The Saints were born in sin, as well as others. Hence that Confession of the Psalmist, the man after GOD's own heart, in Psal. 51. 5. Behold, I was shapen in iniquity; and in sin did my mother conceive me. And agreeably we read, in Ezek. 16. 3, &c. Th •• saith the Lord to Jerusalem, Thy birth and thy nativity is of the Land of Canaan, thy father was at Amorite, and thy mother an Hittite. And as for thy nativity, in the day that thou wast born—, though • wast cast out in the open field, to the loathing of 〈◊〉 person,—polluted in thine own blood. —And now this moral pollution adheres in part even to the Regenerate, so long as they continue in this life. Hence that groan and exclamation of the Apostle, (personating the Saint, as he is generally understood) Rom. 7. 24. O wretched man that I am who shall deliver me from the body of this death!— In Regeneration there is a mortal wound given to this body of Sin in the Elect; but still the Principle remains in them; all their life-long they find a law of sin in their members, warring against the law of holiness in their minds; and after all their weeping and praying and striving against sin, they cannot get rid of this vexatious In-mate, while in the present world: Yea, they are often led aside, and led captive by this Enemy and Traitor within. There is not a just man upon earth, that d •• th good and • inneth not: but in many things they all offend; & even when they would do good, evil is present with them.

BUT what a happy Change will Death infer! Death will discharge Believers from all the remains of Sin in them, will purge out every corruption, and perfectly mortify every lust; and will bring them under a blessed Impeccability, or a happy necessity of being completely holy. Death dissolves the earthly Tabernacle, and so it is cleansed wholly from the Leprosy that was cleaving to it. The body of sin is left behind with the body of flesh. After Death the Believer shall be perfectly sinless, spotless, and unblemishable. There shall not be the least possible vanity in his thoughts, or irregularity in his will, or saint in his affections, either with respect to GOD or Creatures.

AND this surely argues the day of the Believer's death, to be better than the day of his birth. For Sin is the w •• st of Evils; most subversive of the perfection of our nature, and destructive of our real happiness. It is then a blessed and glorious Change which is made at Death, and of ineffable advantage to the Believer; when he is delivered from this pernicious evil.

2. THEY were 〈◊〉 in a state of Ignorance and 〈◊〉 ; but 〈◊〉 of 〈◊〉 remain after Death. Man is born as the wild Asses Colt; without understanding, like the Beasts, which perish; without the knowledge of the Holy One; having his mind darkened, and his eyes blinded by the God of this World, the Prince of darkness, that ruleth in the hearts of the Children of disobedience. This is man's natural state. Now in Conversion the Elect are delivered out of the Kingdom of darkness, and brought into marvelious light. The eyes of their understandings are opened, and the rays of divine Discoveries shine into them. They are made to know GOD, and JESUS CHRIST whom he had sent; and have revealed to them many mysteries of the Kingdom; which things are spiritually discerned by them and by none else. However their Knowlege, a • as well as Holiness, in this life is very imperfect. But in the life that is to come, their Knowlege shall be infinitely elevated. 1 Cor. 13. 9,—12. For 〈◊〉 know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childist things. For now we see through a glass, darkly; 〈◊〉 then face to face: now I know in part; but then shall I know even as also I am known. The most knowing Saints in this world, are but Children in under standing. There are a great many things which they are utterly ignorant of. A great many thing which they know not the particular reasons nor the special ends of; and a great many things which they know not the modus or manner of. And the knowledge, which they have of anything, is as 〈◊〉 the degree very imperfect, scanty, and shallow. It is of short compass; and little depth. But in the future State, their knowledge shall be perfected, when the eyes of their bodies shall be closed, the eyes of their Souls will be opened; all clouds shall 〈◊〉 away, all scales fall off; and no ignorance, darkness, doubt, or error about anything, remain in their illuminated understandings. This World 〈◊〉 in darkness; But Heaven is a Land of Light, glorious Light. There the Saints shall see clearly into all the Secrets of Nature, the Riddles of Providence, the Depths of Satan, the Mysteries of Godliness, the Wonders of redeeming love, and the hidden things of the invisible Regions. They shall have bright manifestations and disclosures made to them of the Divine Nature, Perfections, Persons, Works, &c. and perhaps of many more Attributes, as well as Works, than now we have any notice of. When the Saints die, they as 'twere pass out of obscure darkness into the open light, most sweet and pleasant. A far more glorious change they feel, than the man born blind perceived, whose eyes our Savior opened, to behold the Heavens and the Earth, with all their glories and pleasancies, which he never before had seen. The light arises to them with a ravishing luster, beauty, and surprise; it breaks forth as the morning (after a black and stormy night) fair and without a cloud; and shining brighter and brighter, to the perfect day of the Resurrection: when it shall receive astonishing advances; the light of the moon becoming as the light of the sun, and the light of the sun, becoming seven sold, as the light of seven days. As much then as Light excelleth darkness; so much doth the day of a godly man's death, excel the day of his birth.

3. THEY were born under the Wrath of GOD, and in a state of Condemnation: but they die in the Favor of GOD, and in a state of 〈◊〉 . They were by nature Children of wrath, even as others, Eph. 2. 3. The whole world is guilty before GOD. All mankind are born under the Sentence of death, under the curse of the divine Law; liable to the severest strokes of GOD's revenging Justice, and being the just objects of his utter abhorrence; having all his Attributes armed in opposition to them, clothed with vengeance, and looking with an angry menacing eye upon them.

BUT now Believers ( being found in Christ, not having on their own righteousness, but that which is of God by faith ) die in the embraces of divine kindness. They fall asleep in Jesus: They die there fore in a justified estate, free from the condemning power of the law, and interested in the special favor of GOD; being the heirs of his love, as 〈◊〉 reconciled Father; having the gladsome light of his Countenance (many times sensibly ) shining into their Souls; and every Divine Attribute speaking peace, and sweetly smiling upon them. As much then as the Favor of GOD ( which is better that life, ) is more desirable than his Wrath, (which is worse than death, ) so much preferable is the day of a Believer's death to the day of his birth.

4. THEY were born in a state of bondage and servitude: They die in a state of liberty and triumph Sin has degraded and sunk men into a state of the vilest slavery & most ignominious drudgery. They are the born-slaves of Satan, he rules in their hearts, and leads them captive in their natural Condition at his will. Satan conquered 〈◊〉 in Paradise: and all his natural Posterity are therefore by right of conquest under his dominion: And Oh! what more deplorable calamity, than to be under bondage to Satan, our great Adversary? What worse plague than to be slaves to him, who was a murderer from the beginning; to be under the power of this evil one, this bloody Tyrant, whose mercies are cruelty, whose whole aim and endeavor is to plunge us into the depths of woe and misery; and who is exceeding subtle, deceitful and powerful, as well as implacably malicious, and indefatigably industrious in pursuing his accursed designs? O wretched men that we are, who shall deliver us! I thank God, through Jesus Christ our Lord, who giveth his saints the victory. In regeneration the Elect are delivered from the power of Satan, rescu'd from the captive-chains he has put upon them, and are no more led and governed by him at his pleasure. However while in this world, he manages a war against them, and uses all possible artifices to reduce them under his dominion, and enslave them again in the bond of Iniquity. And sometimes he miserably foils & wounds them, and occasions 'em no little difficulty and disturbance.

BUT when Death comes, then the Saints are dismissed from their warfare, discharged from all their spiritual conflicts, made free indeed by the Son of God: and enter upon a state of triumph; where they carry Palms of victory in their hands, and wear glittering Crowns of Glory on their heads; and are at an infinite distance from all possible injurious influences or assaults of the malignant Powers of Hell and Earth. No fiery dart can reach & annoy them; nor any venomous Serpent sting or hiss at them. There the wicked one ceases from troubling; and all their Enemies are made their footstool. Thus at Death the scene is altered; they exchange their militant State for a triumphant. They pass out of the field of battle into the city of triumph. Indeed when their bodies are thrown into the grave and lie under the bands of Death, they seem to be captives, and close prisoners of war, or rather slain & killed by the enemy; but in truth they are conquerors, yea more than conquerors. In dying they obtain a victory more glorious than all the celebrated conquests of Coesar or Alexander. A Mystery this! though' they die in the fight, yet they overcome by the blood of the Lamb; and ride in a triumphal Chariot, drawn by mighty Angels, with the highest ensigns of victory, thro' the Territories of the Prince of the power of the air, into the heavenly Kingdom, where they receive not a crown of fading laurel, but a far more exceeding and eternal weight of Glory. And surely this bespeaks the day of a Believers Death to be better than the day of his Birth.

5. THEY were born in a state of Trouble, Misery & Sorrow, on outward as well as spiritual Accounts; but at Death they are put out of the reach of all. Innumerable Diseases & Disasters await & threaten every man, as soon as he comes into the World. Job 14. 1. Man that is born of a woman is of few days and 〈◊〉 of trouble. Job 5. 7. Man is born unto trouble, as the sparks fly upward. It is as natural since the fall, which brought death and misery into the world, for man to be in trouble, as 'tis for the sparks to fly upward. Affliction is become in a sense congenial, and proper to man: Evil pursues him continually and unavoidably, while in a state of sin or imperfection. Who can enumerate the vast & horrid Train of Calamities, that man as soon as born is compassed withal! There is sickness, pain, poverty, disgrace, slavery, bereavements, &c. These things all are liable to, as soon as they come into this evil World, and as long as they continue here. Even Believers themselves while here do often me • with sore trials. Many are the afflictions of the righteous. Their lives are sometimes filled up with a course and succession of troubles; and in much tribulation they pass the time of their 〈◊〉 on earth, But now at Death, Believers are delivered out of their suffering state. When they die they put off their sackcloth and every token of sorrow. They rest from their labors, fatigues, and inquietudes; never more to eat the bread of adversity, or to drink the waters of affliction. At death all their tears and fears are done away, and every threatening cloud vanishes; there remains no more any weak & trembling hand, or feeble knees; no more any quivering lips or fearful heart; no more any weeping eye, or wounded bleeding spirit, no fighting breast, no pale face. nor complaining voice, After death they shall no more get their bread with the sweat of their brows; they shall no more hunger 〈◊〉 thirst; neither shall the sun light on them, nor any heat. In the grave they'll be hid from the scourge of the tongue, shall no more hear the voice of calumny, nor be trampled on by the foot of pride. There the weary are at rest, and the servant is free from his cruel master; the prisoners rest together, and the poor are saved from the hand of the mighty. The Saints at death pass into a safe harbor & quiet haven, where they are beyond every rough sea, and no proud wave can dash against them, nor any tossing tempest or rude occurrent invade them ever, to disturb their sweet repose. This shows that the day of Believers death is better than the day of their birth; which ushered them into a World of sin & sorrow & vexation, and brought them on this stage of vanity, where are scenes of care & trouble and difficulty without number.

6. THEY were born in a very dangerous & exposed condition; liable to the damnation of H • ll, but Death puts them out of all danger. Everyone is born an heir of Hell. Every Child, as soon a born, is in danger of the Judgment, in danger o • Hell-fire, liable to be cast into the devouring flame and everlasting burnings.—But now Believe •• (having been first in their Justification legally acquitted,) are at their death actually delivered from the wrath to come; delivered forever from going down into the horrible pit, and their state render •• eternally safe and secure. This reflection loudly proclames the happy difference between the dea •• of Believers, and their birth; and tells us that the former is unspeakably preferrible to the latter.

7. THEY were born in a state of exile 〈◊〉 estrangement from the blessed GOD; but when the • die, are admitted into his special & glorious presence Adam in his first & innocent estate walk • d with God, and was happy in his gracious presence & blessed fellowship, suiting under his shadow with delight; and his banner over him was love. But Adam by his disobedience forfeited and lost this inestimable privilege, both as to himself, and his whole natural posterity: So that all the guilty race of fallen Man are born in a state of distance & alienation from GOD, and are under a sentence of banishment from His presence. All men are by nature Fugitives from the face of GOD, Deserters, Aliens, & Exiles. The Scripture in many places ascribes to them these characters. And though' the Elect are in their regeneration restored to communion with GOD, and are said, from being afar off, to be brought nigh by the blood of JESUS: yet as long as they abide in the Earth, walking by faith, and not by sight, they call themselves Pilgrims & Stangers; and are said still to be absent from the Lord. Their fellowship with GOD is but mediate, and very broken & unsettled. But when they die, then they are called home, and received into their heavenly Father' s house; where they are no longer at the least unhappy distance from Him, or under any hidings of His face. Then faith ends in vision, & hope expires in fruition, and love ripens into ecstasy of joy. When they are absent from the body, they are present with the Lord, 2 Cor. 5. 8. and what unknown happiness does this imply!

THUS the day of the Believers death is better than the day of his birth, inasmuch as it delivers him from those many 〈◊〉 , which his birth was either 〈◊〉 with or introductory 〈◊〉 .

II. THE truth of the doctrine will more clearly be seen, if we compare the Goods & Advantages of the present & future state; which will appear very different and unequal. The glorious Excellencies & Felicities of that state Believers die into are infinitely superior to all the Enjoyments & Advantages that state they are born into. The latter when weighed with the former are but as small dust of the balance. Here to hint a few things briefly: and I shall be the more brief in some of the particulars, because I find I have somewhat improperly prevented myself in the former part of the discourse.

1. DEATH translates the Elect into a state of Retribution; Birth only introduced them into a state of Probation. The present Life is their working season, and time of preparation for Eternity: 〈◊〉 are here in a state of expectancy, upon their 〈◊〉 and under discipline; this is the state they are bort into: but Death translates them into a state of it wards; where they are above means & ordinances and no longer wear the style of Candidates or Probationers, but change it for that of Possessors and 〈…〉 . Immediately upon their death, comes the particular Judgment, which declares them good and faithful Servants, and decrees to them the eternal recompenses. As much then as the End is 〈◊〉 excellent than the Means, so much does the future state excel the present.

2. DEATH transmits Believers into a Place 〈◊〉 better than the place, which their 〈…〉 them into. They were born into this World, they die into another and Superior World. They 〈◊〉 brought forth in a vale of tears; when they die, they ascend into the mount of glory, the everlasting • ill of blessing. Death transports them into a better Country, even an heavenly. Indeed the Bodies of departed Saints are reposited in the gloomy and noisome grave, (so it is to sense, though' to faith it's enlightened & persumed by our LORD's once lying in it where covered with the clods of the valley, they become a prey to sordid worms; and lie undistinguish'd from the bodies of the wicked, till the day, when the SON of GOD shall raise them out of the polluted earth, and fashion them like His own most glorious body. However as to the separate Spirits of just men, these immediately pass out of the dark valley into the realms of light & bliss; and are lodged safe in everlasting mantions of rest & joy, magnificence & beauty. Luk. 23. 43. This day (said the crucified JESUS to the penitent Thief on the cross with Him) shalt thou • e with me in Paradise; —a place this, never stained with sin, nor shaded by any sorrow; a place designed by infinite Goodness for the everlasting entertainment of God's Children; contrived by infinite Wisdom, created by infinite Power, and purchased by infinite Merit: every way becoming the glory and bounty of the great Giver, and conspiring to the happiness of the Possessors: a place all calm, harmonious, and serene, inconceivably bright, glorious & ravishing; which needs neither Sun nor Moon to enlighten it; for the Lamb is the light thereof. Surely this troublesome and howling Wilderness is not worthy to be compared with the promised Canaan, that good Land, & glory of all lands, the perfection of beauty. Surely Heaven is a place infinitely more eligible than this dark & filthy Earth. And proportionably more desirable to a Believer is the day of his death, than the day of his birth.

3. DEATH unites Believers to infinitely better Society, than what their birth introduced them into. The best company in this world are the Saints; but how imperfect are these? and what a mixture is there of the wicked among them, whose evil conversation must needs vex every righteous Soul? And thus it is often, the Saints are so troubled at or by the grievous ways of bold Transgressors, that they cry out one and another, Woe is me that I dwell in Mesech, that I sojourn in the tents of Kedar! and their wish for the wings of a Dove, that so they might flee away and be at rest. —Yea, here on Earth, the Society of the Godly among themselves, is wretchedly embitter'd & sour'd by the unhappy relicts of the old Leven in them. Pride, Envy, Uncharitableness, Ignorance, and Error do in no little degree too often disturb and spoil the conversation of the Saints themselves.—But there are no Jarrs, Discords, or Misunderstandings among perfected Spirits. There are no storms in the upper & invisible regions. The Saints in heaven are all entirely joined together in one mind; they all speak the same pure Language, and sing one uninterrupted Song. They are all Unity; Peace and Love, Order, & Concord. Mutual Endearments are continually passing from one to toother among the Angels & Saints; and charity reigns which is the bond of perfection. What a happy change then does the Believer make at Death! And how surprising to him to go out of a humor some, foolish, wrangling world, and find himself presently in the midst of Saints and Angels, whose conversation is the most wise, (infinitely wiser than that in Solomon' s Court) the most amicable, peaceful, and every way charming; embraced by them with the loudest congratulations, and receiving from them the highest expressions of Love & Friendship. Is it not desirable then to take our farewell of this lower world, this habitation of cruelty, this den of Dragons; and mounting on the wings of ministering Spirits, to take our f • ight up to the heavenly World, the region of peace, tranquility, and happiness?— Yea, surely! If Peter, when in the Mount with Moses and Elias, and the transfigur'd JESUS, rejoiced in spirit, and said, It is good being here; What a rapture then was he in, when death carried him to Mount Zion, to the city of the living GOD, the heavenly Jerusalem, to an innumerable company of Angels, and the spirits of just men, to the glorified JESUS, and to GOD the Judge of all?

4. DEATH advances Believers to infinitely higher Honors than any are born to or ever attain in this world. At Death they are fixed in the most honorable Station, and employed in the most noble & exalted services; They are care • st in Abraham' s bosom: they sit down with Christ in his Throne, and share with Him in all His glory, ( Rev. 3. 21. Job. 17. 24.) They shine as the Stars, yea as the Sun in the Kingdom of Heaven. And surely there can be no Dignities in this world comparable to those heavenly Preferments. The Saints are made Kings and Priests unto GOD & the Father; at death they put on their costly shining robes, and their sparkling massy crowns of honor; and become Pillars in the Temple which is above, beautiful & glorious. They have a good name, more excellent than the name of the great ones in the earth; and none of the Potentates of this World, none of the chief Captains or mighty men may be compared with them. Verily Solomon in all his terrene Pomp and Glory (which the Queen of the South so much admired) was infinitely inferior to them.

5. DEATH possesses Believers of infinitely better and greater Riches, than any which the Sons of men are ever 〈◊〉 of in this World. In Heaven there are Treasures unknown, riches unsearchable, the true riches; out-bidding our most raised expectations & exceeding our most extended wishes; In our parison of which all the wealth of this world is but a trifle; a thing of naught, mere emptiness and vanity. In Heaven the Saints enjoy GOD and CHRIST, and the blessed SPIRIT: in whom are all possible treasures of good, and an universal confluence of all imaginable Beatitudes. The riches of divine • sufficiency are expended on the Saints is Light, They have riches of glory, which no mortal eye hath seen, no ear heard, neither have entered into the heart of man. 1 Cor. 2. 9.

IN a word, The Saints at death enter Life, a more noble life than this earthly: and into a state of the most refined pleasures. They are admitted then into the world of light, and life, and love, and enjoyment: into the world of blessed realities, of substantial unmingl'd and immortal delights Where, what was here their consolation, is perfected; and unknown pleasures super • dded to enhance the satisfaction. Here they fed on corruptible things: in Heaven they eat Angels unperishing food; the sweetest, purest and most delicious fare imaginable, They are blessed with all spiritual blessings in heavenly places in Christ Jesus: Blessings incomparably more sublime and rich, than what this world in it's best estate can afford. The unsparing hand of Divine Love is open and bountiful in the communicatio • of every desirable and satisfying Good. without the least evil mixture or interruption. And the faculties of the human Soul are invigorated & widen'd to receive, to sustain, and enjoy the fullest and most felicitating derivations of divine favor. Here in this world the Soul is not capable of taking in, or subsisting under, what perfected Spirits enjoy. I suppose, Adam himself in Paradise had not a mind big and strong enough, to admit the rays of heavenly light, and bear up under the excess of glory and felicity enjoyed above: but in order to this, even his powers needed some further enlargement and fortification. How weak and •• ceivible was his understanding; how wavering and mutable his will, how corruptible his affections and appetites? He was formed and fitted by his nature, to live in a world of sense, to converse with earthly objects, and to feed on the dust. Though there was an admirable rectitude in all his faculties, yet there was not that elevation, activity, capacity, and vigor which the Saints in light have. The natural life of man, even in his state of integrity, was a low mean animal life, in compare with the heavenly. The life of Saints after death is more spiritual, 〈◊〉 , and divine The image of GOD upon them is drawn with more illustrious characters. The divine nature in them is raised to a glorious perfection. Their understandings are filled with beatifical light, & their wills with the most seraphic love. They have the supreme Truth unveiled before them, and the supreme Good immediately prefe • with them; and hence their own nature being sublimated, and enabled to take in the fullest discoveries, and bear the strongest happy impressions, ho • unspeakably blessed must glorified Saints necessarily be! O how rich, glorious and happy beyond a comparison or comprehension! What a most 〈◊〉 excellent, divine life do they live!—In heaven with all their enlarged powers they serve & glorify and enjoy GOD, in such an exalted manner, as above our present capacity or conception. In the life that now is, the Saints are in their infancy an childhood; but at death their manly state arrives the infant of days commences a perfect man, an the child dies an hundred years old, Isa. 65. 2 • . Death is to the Saints a happy transitus from minority to maturity, and advances them to a blessed heighth of knowledge, wisdom, holiness and joy such as was never found in any Saint on earth; 〈◊〉 not in our first Parents themselves, even wh • newly come out of the creating hands of GOD with the glory of his image upon them.

AND, which unspeakably magnifies the bliss an excellency of their state, it is eternal and immutable. The primitive paradisaical state of man we veriable & uncertain. There was a possibility of it coming to a conclusion; as wretched experienced has dolefully manifested. But now the blessed state of glorified Spirits is eternal: their beauty unfading; their inheritance incorruptible, their crown unperishable, a more enduring substance, a far more exceeding and eternal weight of glory. In which respect the Saints in heaven are vastly happier than Adam in innocence; and are as the Angels of GOD; dwelling in a Kingdom which cannot be moved, in life everlasting. When Believers die, they do in a most emphatical sense pass from Death unto Life. Death is the Soul's flight into the land of the living, the ocean of divine life; even a state of blessedness, eternally progressive.

THUS in various regards, it is made evident that the day of a godly man's death, is better than the day of his birth. In the day of his death he is delivered from innumerable Evils, which in the day of his birth he was either suffering of or subject unto. And in the day of his Death, he receives possession of innumerable & inestimable Felicities, infinitely superior to all the advantages and blessings which that state can possibly afford, that in the day of his birth he entered into. He had privileges in his birthday: he has privileges in his death-day: yet the last are more than the first; and better is the end of his life, than the beginning thereof.

BUT before I come to the Application, let me just hint here one thought further, which is, That as the day of a Believer's death is preferable to the day of his birth, with respect to himself, his own comfort and happiness: so it is preferable likewise with respect to GOD, his glory and praise. Precious in the sight of the Lord is the death of his saints. When a Saint dies, GOD receives more glory, than he did when the man was born. His nativity and introduction into this world, was an ordinary work of Providence; but his departure and translation to a better world is a special work of Redemption. At his birth, the common goodness of GOD to the Person born, to the Parents, and World, was exercised. At his death the peculiar love and rich grace of GOD towards the dissolved Person is displayed in receiving his separated Soul to infinite happiness. At his birth, the Person himself could not actively praise GOD for his goodness: at best he could only borrow assistance from others; and sinful Men on earth were his mouth, if any at all praised GOD on his behalf, in the day he was born: but now in the day of his death, the Saint himself blesses GOD: he ascends to GOD in the chariot of praise, encircled with a bright guard of shouting Angels: He enters into Zion, the city of GOD, with songs and everlasting joy upon his head: All Saints and Scrap • s triumphantly greet him upon his glad arrival; they exalt the LORD together & magnify his name with thanksgiving. The whole heavens ring with acclamations of joy & loud Hallelujahs on the blessed occasion. GOD is glorified in the Saint, whether in life or death; yet the latter is more glorious than the former. But I shall dismiss this thought: and now proceed to draw some useful deductions, and 〈◊〉 you in the practical improvement of the former notion or thought upon the Text.

USE, I. HENCE 〈◊〉 much better than the day 〈◊〉 his birth, will the day of the godly man's Resurrection 〈◊〉 !

IF the day of his death has so great a pre-eminence above the day of his birth, how much better then will the day of his future Resurrection be! The day of his more public espousals, more glorious coronation, and illustrious triumphs! The day when his body shall be raised out of the silent dust in great power and untarnisht glory; the day, when this corruptable shall put on incorruption, and this mortal put on immortality, and Death shall be swallowed up in victory. The day when Soul and Body (those ancient & long separated Friends) shall be re united, and their redemption perfected; and a vast addition thereupon be made to the blessedness and glory of the Saint. O happy day! Bright and blissful morning, that shall never know any cloud or evening!

USE, II. HENCE how much worse is the day of the ungodly man's death, than the day of his birth! Contrarys have contrary consequences. The blessedness in the text is appropriated to the wise and godly. This plainly informs us of the vast difference there is between the Death of Saints and Sinners. It is a natural inference from the text, that the day of an unbeliever's death is worse than the day of his birth: Worse it is indeed; for the Unbeliever • ies in the same miserable state wherein he was born; and this exceedingly aggravated. He dies more under the power of an enraged Devil, and of furious Lusts; under greater guilt, and more terrible wrath; loses all the Comforts of this life, with the hopes of a better, and is carried down into Everlasting Torments, beyond all relief. O how egregiously foolish then are carnal Sinners to pride themselves in an honorable birth, a rich patrimony, beauty of body, bright endowments of nature, and the like; since they were born in a state of sin and wrath, and have such a dreadful doom awaiting them! O the madness that is in the hearts of jovial secure Sinners, who are going down to the dead, and their feet take hold of 〈◊〉 but they know it not: & the fire besets them round about, yet they lay it not to heart. Eccl. 11. 7, 8 Truly the light is sweet, and pleasant thing it is for the eyes to behold the sun. But if a man live many years, and rejoice in them all; yet let him remember the days of darkness, for they shall be many Isa. 65. 20. The sinner being an hundred years old shall be accursed.

USE, III. WHAT Obligations then are Believer under to GOD for sending his Son to be our Savio •• It is by means of CHRIST's Obedience unto the Death, that the day of Believers death is better than the day of their birth. Had not the SON of GOD taken to himself human nature, been born of woman, fulfilled the Law, and borne the curse, a mankind must necessarily have been forever lost that state of sin and guilt, wherein they are born None eye pitied us, to do any of these unto us, to have compassion upon us; but we were cast out, an must have perished, had not the LORD looked upon us, and said unto us, LIVE. Blessed be GOD the GOD of all grace, who has so loved the work as to send forth his Son, made of a woman, made under the law, to redeem and save his Elect. He laid help on one mighty to save; who has for then conquered & disarmed the king of terrors; has take away the bitterness of death of his cross, and turned this cup of affliction, (the last which Believers shall drink,) into a cup of blessing. O what thanks do Believers owe to GOD and CHRIST! O how precious should the Redeemer be unto you, and how glorious in your eyes a compassionate GOD! Take to yourselves words, and sing as in 1 Cor. 15. 55, 56, 57. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, who giveth us the victory through our Lord Jesus Christ. Let all the saints of the most high, join their thankful & triumphant Amen, to this Song of Joy and Praise.

USE, IV. HERE is matter of Comfort to us all under the bereavement of godly Relatives & Friends. It has been a very melancholy dying time among us of late; and (which is a great aggravation of the mortality, and should put the sharpest accents upon our lamentations) the LORD seems not so much to have been weeding up the worst, as transplanting the best. However, that these are only transplanted; not lost and perished; but removed to another and better place, having exchanged earth for heaven, is a consideration, which should be improved to temper our sorrow, and qualify our mourning. The bereavement of pious and dear Relatives and Acquaintants is one of the tenderest and most affecting trials in the world; and calls for special supports to keep us from being overwhelmed with tears of bitterness. Now what greater support, what greater refreshment, than this, to consider that their death was a blessed and glorious change to them; that they are still alive in their better part or immortal nature, and are with GOD Well then, has Death ravished from us our dear infant Children, that were in covenant with GOD has he taken away our pious, hopeful young ones or elder praying and useful Relations or Friends Here is matter of great Consolation; a reviving cordial provided, which may keep us from fainting. If the day of their death was better to them, that the day of their birth, (as we are sure it was) 〈◊〉 then should we be dejected or impatient, and mou •• inordinately? Methinks I now hear the decease Godly saying to us, as our departing Savior to his Disciples, Joh. 14. 28. If ye loved me, ye would rejoice because I go unto the Father. And as in Lu • . 23. 28. Weep not for me: but weep for yourselves and for your children.

THE prospect of that happy Change, they have made, should check our hard thoughts of GOD, 〈◊〉 curb our uneasy resentments. This should almost 〈◊〉 up our flowing tears, & turn our pensive complain into thanksgiving Songs. We have reason to congratulate, rather than to condole their remove. Thus, as to our deceased Children particularly; 〈◊〉 we not rejoice at their birth? Why then do we 〈◊〉 much more rejoice in their death, as a happy Translation and unspeakable Gain to them; 〈◊〉 of such (the children of the Covenant) is the Kingdom of GOD, If we mourn immoderately, it is 〈◊〉 carnal self-love, and idolatrous Creature- 〈◊〉 . O when shall we learn to die to Creatures; and under the loss of them, to weep as though' we wept 〈◊〉 I would not have you to be ignorant, Brethren, concerning them which are asleep, that ye sorrow nor even as others which have no hope: But if we believe that Jesus died and rose again; even so them likewise who sleep in Jesus will God bring with him.—Wherefore comfort one another with these words, 1 Thes. 4. 13,&c.

USE, V. HERE is matter of Support to Believers, under all the various Troubles of Life. What though you meet with much Adversity, and many trials both in the inner and outer man? Yet here is a Consideration sufficient, if duly entertained, to alleviate all your heavy burdens, and sweeten all your bitter Cups; The day of your death shall be infinitely better to you, than the day of your birth; and that happy day is not afar off. Let this therefore encourage you, and invigorate your believing Hope & Patience amidst all your Tribulations, and wise you above all the terrors of se • se. By a • eye of faith look through the gloomy scenes of Time, and take a prospect of your happy Exit, that draws • igh; which will bring on bright & never-ending scenes of glory, & will put an everlasting period to all • our present difficulties, doubts, dangers & distresses. O Believer, lift up your hands that hang down, and lay hold on eternal life: lift up your eyes & look for that blessed hope: lift up your heads with joy; for your redemption draweth nigh.

USE, VI. HENCE the Children of GOD need not be afraid of Death; nor unwilling to die, at the all of Providence. This thought should reconcile 〈◊〉 to Death, change the visage of this last enemy, 〈◊〉 teach you to look upon it as your Friend, (ra • ter than your Foe) coming with a message of peace, and not of terror to you; and make you welcome its approach, at what time, or in what way soever. Why should you 〈◊〉 Death with any amazement, or why should you love Life with an fondness and delight, since the day of your death so much to be preferred to the day of your birth, any days of your life here? Learn then to 〈◊〉 with the Apostle, Act. 20. 24. Neither count I 〈◊〉 life dear unto myself, so that I might finish my 〈◊〉 with joy. 1 Cor. 5. 8. We are willing rather to absent from the body, and to be present with the 〈◊〉 . 2 Tim. 4. 6. &c. I am now ready to be offered; — I have fought a good fight. Hence forth there is 〈◊〉 up for me a crown of righteousness. &c. Let this, Believer, be the temper and language and earned expectation of your Soul. O take heed you do no grieve the divine Spirit, by whom you are sea •• to the day of redemption; nor reflect on the fai • and hope of the Gospel, by a servile love of life, slavish dread of death. Be neither ashamed of 〈◊〉 reproach, nor afraid for the terror of death; seeing both are taken away by the cross of CHRIST.

USE, VII. HENCE we may infer matter caution & direction, with respect to the celebrat • one's Birth-day.

THERE are divers special periods of time, whi •• have contracted a kind of solemnity, and have usually some peculiar regards paid to them. Th •• the Beginning of the Year is a remarkable season and what everyone takes a particular notice of Some of the Servants of GOD have sometimes lem • z'd it by a religious employment of it, and found their account in so doing.—There is likewise one's Birth-day, which is to every man his New-Year's day. This also has been signaliz'd by special respects paid to it. The anniversary celebration of birth-days is an ancient custom. Tho' in sacred Scripture we read not of any that practiced this, but Pharaoh, and Herod, and perhaps Jeroboam (the second) King of Israel. It is not recorded of Abraham, of David, or any of the Saints and People of GOD, as I remember. Yet Divires do not universally nor absolutely condemn the custom. As to the thing itself (besure) there is no institution or command of GOD for it. To commemorate our birth and beginning is what the duty of every day requires: however it may be the more special work of an anniversary day, provided all superstition and abuse be avoided. The civil observation of birthdays, and making • atalitial entertainments practiced by persons of distinction, who on such occasions have the company and receive the civilities of their Friends, as well as confer favors on their Servants and Dependents, is a usage in itself lawful, and innocent enough if due regard be had to the rules of Christian sobriety and moderation. But to devote such days (as the Persons before mentioned did) to perfect Idleness, Luxury and extravagant • irth, is to bid defiance to their great Creator, to contradict the ends and reasons of their birth, and to act as if they were sent into the world only to serve their bellys, and gratify the lusts of the flesh. Methinks, in the solemnization of one's birthday, retirement with fasting and prayer, were a greater propriety than carnal feasting and merriment with others. It seems more agreeable and proper to observe it as a time of humiliation, than of rejoicing: at least there should be a pious mixture of humble and devout reflections upon such a • occasion: For what was the day, which we commemorate? Truly a day full of unhappy circumstances, that call for a godly sorrow and shame. 〈◊〉 observes, That an eminent Person, in his Diaries as often as his Birth-day arrived, wrote this; 〈◊〉 Calamitatis, i.e. A CALAMITOUS DAY unto me: A day therefore it is for a man to afflict his Soul in. At such a time we should seriously reflect on the guilt, pollution, misery and danger, which attended us in the day of our Birth. It should deeply affect us to consider, what we were born; Ignorant, sinful, miserable Creatures: Children of wrath Children of the Devil, and Heirs of Hell. It sho ••• deeply affect us to consider, what we are while in natural State; a seed of evil-doers, rebels again •• GOD, enemies of CHRIST, hating of, and hated 〈◊〉 him. It should affect us to consider, how (while 〈◊〉 unrenewed condition) we spend our years in 〈◊〉 and in sin; and all the days of our life are ( 〈◊〉 some sense) worse than the day of our birth.—It should affect us to consider, the patience & 〈◊〉 of Heaven towards us; and fill us 〈◊〉 wonder to think, what Cumberers of the gro ••• we have been, and yet are spared, and have had 〈◊〉 lives filled up with mercies.—It should affect us 〈◊〉 consider the goodness of GOD to us in our 〈◊〉 . that though' we came guilty, polluted and wretched, into a wretched, polluted, guilty World, yet we were not born dead, nor born Fools and Idiots, not born among Papists or Pagans, in a land of Darkness: but among Christians & Protestants, in a land of light; where we were, almost as soon as born, solemnly given up to GOD in Baptism, in the way of his appointment, engaged to be the LORD's, and his favor entreated for us; where we were no sooner come to any maturity, but we had Parental Instructions, as well as Ministerial; where we have the word preached to hear, and the word written to read; in which are brought to us the glad tidings of a SAVIOUR, and the gracious offers of Salvation by him made unto us. We should offer praises to GOD, that he has looked upon us in our low estate; sent his Son JESUS CHRIST to purchase for us Redemption out of the sinful state we were born in, & sent forth his holy SPIRIT to apply the purchased Redemption to all that believe in the name of JESUS. We should bless the Divine SPIRIT for all his strivings with us and breathings in us. Moreover, We should solemnly examine ourselves, whether we have been made partakers of spiritual Regeneration; whether we are born from above & renewed in the spirit of our minds. If we find this is not our case, then we should be solicitous it may become so; and immediately apply to CHRIST the head of Influences, for regenerating grace, and resolve not to rest easy till we are born again, and have CHRIST formed in us. But on the other hand, if really we are begotten of GOD, and created in CHRIST JESUS to good works, we should be thankful to the LORD and praise his holy name; considering what a glorious change he has wrought in and upon us, and what blessings he does bestow on us in the life that now is: considering also what a happy Eternity is before us; what a blessed & glorious day, the day of our Death will be, and what swift advances we are making towards it; every year that passes over us, bringing us so much nearer to the day of our death, and the end of all our sin and sorrow.—These things we shall do well to consider on our birth-days in a solemn manner: and therewith comfort ourselves under all our troubles and against all our fears; and thereby quicken ourselves to walk in wisdom, & as becometh our privileges; to live holilyandserviceably, that so every year we finish may leave us fitter and riper for heaven and to redeem the time, that if the year advancing should be our dying year, we may be found about our work, and finish our course with Joy.

THUS we see the right method of solemnizing our birth-day, and if it be thus employed, it will be▪ profitable as well as innocent practice, to observe it, in the annual returns of it.

THE VIIIth & last USE is of Exhortation, 〈◊〉 to the godly, and then to the ungodly.

1. LET me offer to the Saints and Children of GOD, some words of counsel and exhortation, grounded on the text. I would exhort you then—

OFTEN to make this text the subject of your 〈◊〉 meditation. Study to obtain the fullest acquaintance with the several circumstances of the day of your birth, and also of the day of 〈◊〉 death. Form a right judgment of both; get a fixed belief of the happy difference between them; and be often entertaining your minds with serious reflections upon the same. This will be of very profitable consequence divers ways; and particularly it will tend of preserve you from envying the prosperity of the wicked; for when you mark the peaceful end of the upright man, and consider the end of the ungodly, which is destruction, how can you but choose with Moses, rather to suffer affliction with the people of GOD, than to enjoy the pleasures of sin for a season; and with the Apostle, esteem godliness with contentment to be great gain?

Furthermore, ENDEAVOUR to get 〈◊〉 assurance of your title to the blessed privilege in our text. Be solicitously enquiring, Will this be my happy case? If GOD should now summon me to depart, am I ready to be offered; and is it probable I shall find the day of my death better to me, than the day of my birth? Inquire what evidences you have of a right to this blessedness: labor to clear up your title, and get a well-grounded hope. Without this your state may be secure yet your frame justly sad and uncomfortable, both in life & death. Wherefore give diligence to make your calling and election sure.

Again, LET Believers possess their souls in humble patience. The saints, when by an eye of faith they take a view of the unseen treasures and glories reserved for them in the coming world, are apt sometimes to grow too uneasy and discontented under the various trials they meet with here; and with inordinate eagerness to wish for their dismission, even as they that watch for the morning. Hence some have not loved their lives to the death; and others have been tortured, not accepting deliverance; knowing that they had in heaven a better and an enduring substance, and should obtain a better resurrection.— Impatience under the delays of their departure is an extreme, that Believers do sometimes fall into: but it is very faulty, and not to be indulged; as reflecting too much on the wisdom and goodness of divine Providence. Be patient therefore, Brethren, unto the coming of the LORD. For ye have need of patience; that 〈◊〉 ye have done the will of GOD, ye might receive the promise.— And verily since the promise is so great and precious, the Believer has need to 〈◊〉 patience and labor after it. There is danger of to multuous thoughts and impatient wishes, when he considers, that for him to die is gain; and that the day of his death is deferred. But let him remember also that for him to live is Christ; and this will be the best argument to calm and quiet him.

Again, LET Believers be full of praise an thanksgiving to GOD, under the blessed prospect they have before them. You have all possible reasons for gratitude and praise; whether you consider the greatness of that good and happiness which expects you; or what divine love has done to prepare you for and entitle you to it; or how undeserved the favor; or what an astonishing distinction is made between you, and apostate Spirits with the common herd and unbelieving world of mankind O consider these things and praise the Lord. Bless his holy name, and say continually, Let GOD be magnify'd! who hath delivered me from the power of darkness and translated me into the kingdom of his dear Son: who crowneth me with loving kindness and tender mercies: who will redeem my life from destruction, and preserve me unto his heavenly kingdom: to whom be glory forever and ever, Amen.—O awake up to sing & give praise; now beginning what will be your eternal employment in the blessed world you are hastening to.

Again, SEE that you live a life of obedience, and walk as becomes your privileges and expectations. Are you the heirs of divine love; and do you look for such things, as a translation to heaven in the day of death, and a resurrection to glory in the day of judgment; what manner of persons ought ye to be in all holy conversation and godliness? See then that you endeavor to walk worthy of the Lord unto all pleasing: that you strive to answer your character, and live up in some measure to the ends and bonds of your redemption by CHRIST; being fruitful in every good work, and increasing in the grace and knowledge of our Lord JESUS CHRIST: mourning over the deplorable remains of that sin and misery, which you brought into the world with you; sitting loose in your affections from all creature-enjoyments; being watchful against sin; and very diligent that you may be found of your Judge in peace, without spot and blameless. In aword, as you expect to be distinguished from sinners in the happiness of your death; so let it be your care to be distinguished now by the holiness of your life; having your conversation in heaven, and not being conformed to this present world. The more holy your life is, the more happy will your death be.

Finally, CAST an eye of pity on the unbelieving Crowd: and do all you can that sinners may be brought to share with you in your blessed privileges. Look on them, whose life is among the unclean, & whose end is to be cut off, unless seasonable repentance prevent; look on such, I say, not with scor • and contempt, but with Christian concern and compassion. Let your bowels yearn towards them, when you seethem hanging over the devouring furnace nigh to cursing; & save them with fear, pulling then out of the fire. Do all that in you lies to recover them out of the snare of the Devil, and save their Souls from being drowned in perdition. Instruct the ignorant, warn the unruly, and exhort th •• daily, while it is called, To day; lest any be hardened thro' the deceitfulness of sin. [ Let Heads families particularly, thus deal with their Children and Servants; the care of whose souls is most solemn charged on them.] But above all things, my Brethren, carry them to the throne of grace in the arm of your faith and prayer; and earnestly plead with GOD, that they may be brought to repentance, a • visited with his salvation. O stand before GOD to speak good for them, and to turn away 〈◊〉 from them. 1 Tim. 2. begin. I exhort therefore that first of all (i. e. as we say, by all means,) supplications, prayers, intercessions,—be made for a men;—for this is good and acceptable in the 〈◊〉 of God our Savior. 1 Joh. 5. 16. If any man 〈◊〉 his brother sin a sin, which is not unto death he shall ask, and he shall give him life for them the sin not unto death. There is a sin unto death: 〈◊〉 not say that he shall pray for it.— Surely they have hearts of stone, who can see their fellow-creatures upon the brink of destruction; and do not lift up their fervent cries to heaven for them.

BUT the other branch of the exhortation is,

2. TO the Unregenerate. O let sinners from what has been said, be concerned to get into the number of true Believers; that so the day of their death may be better, than the day of their birth. O unbelievers! GOD now calls you to repent, and turn unto him; to believe on his Son, and flee from the wrath to come, and get ready for the hour of death. And methinks, you have had sufficient motive set before you to engage your speedy compliance with the call of GOD.—Know it; die you must sooner or later: so hath GOD ordained, & his word is established forever: The grave is the house appointed for all living; and when the 〈◊〉 -time is come, the dust shall return to the dust, and the spirit to GOD, that gave it. There is no resisting, no evading, nor deferring. In the many instances of mortality you have seen, more especially of late, you have had this lesson very convincingly read unto you. And many of you have lately been visited with Sickness; which is the beginning and presage of a dissolution. The LORD has chasten'd you sore: but he hath not given you over to death. The sorrows of death compassed you, and the pains of hell gat hold upon you: you found trouble and sorrow. Then (it may be) you called upon the name of the LORD; and made vows to him in the anguish of your souls. And behold, the LORD hath dealt bountifully with you: you was brought low, and he helped you. O consider the patience of a good GOD in sparing of you: and hearken to his voice, both in your sickness and recovery; whereby he loudly calls upon you to consider your latter end and so to number your days as to apply your heart unto wisdom. O that there were such an heart in you! That you would study the ends, and comply with the calls of Providence to you, both in your affliction and relief: that you may learn righteousness from his judgments, and by his goodness be led to repentance: be awakened to confess your sins and give glory to GOD; in whose hands your breath is, and before whose eyes are all your ways.

Consider, TO prepare for death is the most important business of life. Time is a trifle to Eternity; Earth is nothing to Heaven. The end of your being in this world is, by serving and glorifying GOD to prepare for another. The grand concern is to finish well, to die safely, and be lodged happily in the future state. It matters little how it fares with you here, if you are well-provided for hereafter. Eternal Salvation is the one thing needful. And nothing that is gained in the ways of sin, will countervail the loss of that. Mat. 16. 26. For what is a man profited, if he shall gain the whole world, 〈◊〉 lose his own soul? or what shall a man give in exchange for his soul?

Again consider, HOW inexcusable you will be if you die under the guilt and power of sin, and 〈◊〉 of salvation. For the way of peace, the path of life is plainly laid out in the Gospel. And the s •• ptre 〈◊〉 mercy is held forth to you; many invitations and the most solemn calls given you in the word written and preached, to come unto CHRIST, that you might have life.—Salvation is tendered to you on the most gracious and condescending terms; the most fair & reasonable. You have also divine help graciously offered, in order to your compliance with the terms; and if under a sense of your own weakness 〈◊〉 unworthiness, together with the use of means, you ask the same, it will be granted you. Finally, The holy SPIRIT has been striving with you, and divine Patience has been waiting on you, to just astonishment. How inexcusable then art thou, O man, who neglectest so great salvation? How shall you escape? And what wilt thou say, when the Judge shall summon thee to appear before his enlightened tribunal? Verily, those Scriptures will be fulfilled in you, to your shame and confusion,— How often would I have gathered you, as a hen gathers her chickens under her wings, and ye would not? Because I have called, and ye refused, I have stretched out my hand and none regarded; but ye have set at naught all my counsel, and would none of my reproof: I also will laugh at your calamity, I will mock when your fear cometh.

Again consider, HOW miserable you will be if you miscarry at last. Your natural state is unspeakably miserable: but if you die in your sins, that word will be fulfilled in you, The last state of that man is worse than the first. When you come to taste of Death, you will find it a bitter cup, full of fire and brimstone, and the wine of indignation; the dregs whereof shall be wrong out & given you to drink. The day of your death will be a day of trouble, and of treading down, and of perplexity; a day of slaughter & destruction by the Lord GOD of holy in the valley of darkness. In that day when you fear cometh as a desolation, and your destruction as a whirlwind, when distress & anguish cometh upon you, then (saith the LORD) they shall call upon me, but I will not answer; they 〈◊〉 seek me early but they shall not find me: They 〈◊〉 call upon me saying, Lord, Lord, open to us: 〈◊〉 I will say unto them, Depart from me ye cursed I know you not. —In the dreadful minute, the your dissolution is accomplished, your guilty 〈◊〉 will drop down into the fiery Lake, and be over whelmed with consuming terrors. GOD will render unto you indignation and wrath, tribulation and anguish; and an horrible tempest shall be 〈◊〉 portion of your cup. Know it; the infamous S • mite, & vilest Heathen shall have a more toler 〈◊〉 punishment than you. They were born as guilt and miserable as you; but they do not die so. The Gospel-advantages you have had, will astonishing aggravate your condemnation; and be as oil to 〈◊〉 fire, which makes the flame more intense and •• vouring. The condemnation of the Devil will 〈◊〉 phatically be the lot of Gospel-sinners. Mat. 41. Depart from me ye cursed, into everlasting 〈◊〉 prepared for the Devil and his angels. Gospel- •• ners are charged with trampling underfoot the 〈◊〉 of GOD, and crucifying him afresh: and such 〈◊〉 read their doom in Matth. 26 24, Woe unto that 〈◊〉 by whom the son of man is betrayed: IT HAD BE •• GOOD FOR THAT MAN, IF HE HAD NOT BE •• BORN.—And having received your doom, you will loudly curse the day of your birth, your 〈◊〉 inlet into the present evil world; you will curse every day of your life, in which you were treasuring up so much guilt and wrath: you will curse the day of your death, in which you were cast into •• uter darkness. You will curse every minute you spend in hell: you will call to the mountains and rocks to fall on you, and hide you from the wrath of the Lamb; but all in vain: you shall seek death, and shall not find it; and shall desire to die, but death shall flee from you. Divine power will uphold you in being, and almighty vengeance will plague you every moment, with plagues, that are infinitely worse than ten thousand deaths.—Behold! This is the portion of a wicked man from GOD; the portion of hypocrites and unbelievers! O what dismal lessons of terror are sounding in their ears!

AND, will you not be solicitous to escape this dreadful misery? Or are you made without fear? Or 〈◊〉 you shift off this concern for the present, hoping for a more convenient season hereafter?— O do not thus flatter & deceive yourself; thou fool, this • ight thy Soul may be required of thee, for ought thou knowest! O do not put far from you the evil day: Boast not thyself of tomorrow, for thou knowest not what a day, or an hour may bring forth. Hear now this, thou that dwellest carelessly and layest not to heart thy latter end, who hast been often reproved and still hardnest thy neck; hear • ow GOD threatens such an one, (Prov. 29. 1.) 〈◊〉 shall suddenly be destroyed, and that without remedy. O tremble lest these things come upon thee 〈◊〉 one day, in a moment, Death, and Hell, and eternal Vengeance. The grave waits for thee; and hell from beneath is moved to meet thee, 〈◊〉 openeth it's mouth to receive your guilty Soul. 〈◊〉 be persuaded to realise your danger, to consider 〈◊〉 uncertainty of Life, the vanity of this World, and the awfulness of Eternity. Look forward, and 〈◊〉 a prospect of a departing world; think how it 〈◊〉 appear to you in the hours of sickness and death and at the door of eternity: then it will lose it fine show and deceitful mask, and will appear all ghastly, ugly, and deformed; it's riches vanity it's honors false, it's pleasures superficial; and the all your earthly hopes will perish in one moment Again, Look into the coming world, and anticipate those distressing though'ts and views, which you 〈◊〉 have in a dying hour. Think how awful, Death 〈◊〉 Eternity will appear unto you! How glorious a • desirable Heaven will look! How dreadful 〈◊〉 terrible Hell will look! And how full of horn shame, despair, and confusion your departing S • will be! What bitter reflections, and what fearing expectations will seize your guilty mind! O be persuaded to look forward; and let conscience med • terror, and read to you the fearful doom of impenitent sinners. Consider it often, and fear left 〈◊〉 day it befall you; lest it come upon you unaware in an hour that you think not. O hearken to the solemn counsel, Job, 36. 18. Because there is 〈◊〉 beware lest God take thee away with his stroke; 〈◊〉 then a great ransom cannot deliver tree. —O 〈◊〉 ye, turn ye; for why will ye die? Consider yo •• ways and turn to the LORD. Make hast and 〈◊〉 for refuge to lay hold on the hope set before you Tremble lest the fatal blow be given, before you are provided for a happy removal. Now in order to this, two things are absolutely requisite; you must be interested in Christ, and born of the Spirit. Wherefore, You must,

1. SEEK an Interest in CHRIST. If you would escape the wrath of GOD. & die the death of the Righteous; you must get united to Jesus Christ by faith, in whom is all your safety & happiness, and union to whom is the foundation of all Gospelhope. He that believeth on the Son, hath life everlasting; but he that believeth not, the wrath of GOD abideth on him, and he shall not see life. Blessed are the dead, who die in the LORD. Them that sleep in Jesus, will GOD bring with him. There is no condemnation to them that are in Christ: in whom we have redemption thro' his blood, the forgiveness of sins, according to the riches of divine grace. Christ is the city of refuge; and if death find you in him. • he Executioners of vengeance will not be able to reach or 〈◊〉 you. They that believe in Christ, have a Right to Salvation with Eternal Glory, thro' his merits. But such as are out of Christ, are without hope. This made the Apostle count all things but loss and dung, that he might win Christ and be found in him. O let this be likewise your aim & care.

2. YOU must seek after the New-birth; that you may be meet for (as well as have a title to) the inheritance of the • aints in light, and be fit to enter into the holy presence of GOD at Death. Justification entitles you to this happiness: and Regeneration qualifies you for it. Without a divine light and holy rectitude in the Soul, you are not capable to perform the elevated duties and services of the heavenly state: nor to relish the spiritual enjoyments, or delight in the holy Society there. To be carnally-minded is Death, in the natural tendencies and necessary effects of it: you must be spiritually minded, in order to your obtaining life and peace. To them that are defiled and unbelieving, nothing in heaven is pure or pleasant. We may as reasonably imagine the Swine, that love to tumble in the mire, can be delighted to lie 〈◊〉 beds of Ivory and stretch themselves upon soft couches; 〈◊〉 a lifeless Carcase to be charmed with the melody of Mu •• k; as suppose an unregenerate Soul capable (while such) 〈◊〉 being happy in heaven. He cannot be happy, unless he 〈◊〉 made so against his will and the whole bent of his nature; which is a contradiction in terms; all felicity or pleasure •• ing in an agreement of the object and the appetite. In •• der therefore to the Sinners entrance into the heavenly kingdom, his vicious nature must pass under a renewing sanctifying change. The honor of GOD, as well as the reason of things, requires this: and it is become necessary, by the determinate council of GOD: who has said, Without 〈…〉 the Lord. Except 〈…〉 converted, ye shall not enter into the kingdom of 〈◊〉 Except a man be 〈◊〉 again, he cannot see the kingdom of GOD. If then you would die a happy death. You must seek after the washing of Regeneration and the renewing of the Holy Ghost. You must not think of going to heaven in your present case: and how then can you • ear to think of dying in it? Or how 〈◊〉 you think of living any longer in it? Your 〈…〉 prolonged for this end, even that you might prepared to die: and how ungrateful to GOD, as well as injurious to your our Soul, are you, if you trifle away your precious opportunities? O awake out of your carnal security; shake off you slothful frame and dilatory spirit. No 〈◊〉 abuse the patience of GOD: no longer harden your 〈◊〉 ; but to 〈◊〉 while it is called, To day, be solicitous to obtain a saving conversion to GOD. O strive to enter in at the 〈◊〉 gate, and walk in the narrow way, that leads unto life. Rest not in a partial work of conviction, or a superficial work of reformation. Beware of hypocrisy: beware of formality; 〈◊〉 against a self flattering, a self sufficient and a self righteous spirit. Content not yourself with anything short of ( 〈◊〉 instead of) a saving work of grace in the heart. By 〈◊〉 and in the use of all appointed means wait on GOD, for 〈◊〉 renewing influences. Beg of GOD that he would 〈◊〉 in you a clean heart, and renew a right spirit within 〈◊〉 Cherish every good motion, and improve every season of 〈◊〉 . Work out your Salvation with fear and trembling: for is GOD, that worketh in you to will and to do of his 〈◊〉 pleasure. Repent therefore and be converted, that your 〈◊〉 may be blotted out, when the times of refreshing shall come from the presence of the LORD. Before the decree bring forth, before the day of the LORD's anger come upon you • seek ye the LORD. Seek the LORD while he may be 〈◊〉 and call upon him while he is near. And all the days your appointed time be waiting till your change comes, a daily expectation of it, and a diligent preparation for 〈◊〉 . Do with your might what your hands find to do: and 〈◊〉 up in store a good foundation against the time to come, 〈◊〉 when you are called hence, you may have treasure in Heaven: and be presented before the face of GOD in Glory with exceeding Joy. AMEN.

To the Reader.

W HEN the foregoing Sermon on Eccl. 7. 1. was committed to the Press. I had not determined any others should 〈◊〉 it, and therefore gave no notice of anything further. But I have since likewise yielded up to my Friends several other Discourses, which are here submitted, with all their Imperfections. 〈◊〉 public View; attributing more to their good Intentions in the Publication than to my own Objections against it: & choosing 〈◊〉 to show the Faults of my Pen, than for the sake of my own 〈◊〉 discover any Defect of Gratitude and Civility to such as 〈◊〉 pleased to hear these Sermons with so great Candour, and with 〈◊〉 much importunity to ask the Printing of them. The Sermons with this Cover are few in number, but (I am sensible) tedious 〈◊〉 length. I have not yet learned the modish Way of Preaching or a • oort, nice, and cursory manner of handling Texts; nor 〈◊〉 I affect it. Common Sermons, in a Popular Audience, allow, 〈◊〉 indeed require a Style more lax, and verbose, than would 〈◊〉 critical and accurate Discourses. Tho', these Sermons were 〈◊〉 (at least several of them) so large in the first Composing, 〈◊〉 now in the Transcribing. The Lecture Sermon is particular much longer: nothing that was delivered being omitted; 〈◊〉 many Paragraphs inserted, that were left out for want of time, 〈◊〉 some other Enlargements made.

I shall make no Apologies for the publishing, anymore than the preaching, these Sermons: hoping, I have been governed by 〈◊〉 Views in both; & not despairing altogether of their being •• full in some little degree to serve the cause of Peace, and 〈◊〉 and Holiness among us: which ('tis my comfort) I make 〈◊〉 honest Aim and Endeavor; and for which End they are 〈◊〉 recommended (together with the generous Publishers, and 〈◊〉 Readers of them) to the Divine Blessing, by the unworthy 〈◊〉 .

A SERMON on NEW-YEAR's Day.

MANY and various were the Rites and solemnities to be attended under the Ceremonial Dispensation. Most of Them were contained in the Mosaical Law of Commandments. But here in our Text we have a new Institution; which I donit remember to have met with before. It is the anniversary Solemnity of Cleansing the Sanctuary by a sacrifice of atonement in the 〈◊〉 of the Year. Thus saith the Lord GOD, in the first month, &c.

HERE 1. We may observe the Work assigned:

2. The Time fixed.

1. HERE is a Duty prescribed; namely, The offering a sacrifice to GOD, for purging of the Temple. The matter of the sacrifice was a Young Bullock without blemish.

The Oblation was to be of the Fattest and Choicest; for GOD deserves our Best; and Woe to them who present unto Him only the Halt, the Lame and the Blind, the Torn and the Sick. Should I accept this of your • ands? saith the LORD. Cursed is the Deceiver, who sacrificeth to the LORD a corrupt thing: For I am a great King, saith the LORD of hosts

NOW the End of this offering was to make Reconciliation for the House of Israel to cleanse the Sanctuary, to expiate for the sins of the preceding Year; the Iniquities of the holy Things, both of the Priesthood, and the Congregation: And also to bespeak the necessary Aids and Restraints of Divine Grace for the Future; that they might escape former Errors and Pollutions, and worship and serve GOD in a more holy and acceptable manner.

AND hereby They signified Their Repentance and Humiliation for what had been amiss in Them and in Their Performances in Time past: as well as Their Vow and Promise to be more watchful, faithful & diligent in serving GOD for Time to come.

2. HERE is the Time appointed, even the first Day of the first Month. The work aforesaid was to be the annual Employment of the New-Year's Day. And 'twas Employment suitable to the Day, well-fitting the season; very proper work to begin the Year withal.

THE first Day of the first Month is a famous Day in Scripture, for many memorable Actions & Events. 'Twas on this Day that Noah first looked out of the Ark, after the Flood, and had the joyful sight of the restored World. A happy New-Year's Day indeed was This.—'Twas on this Day also that Moses (the man of GOD) reared the Tabernacle for Divine Worship; according to the Commandment of the LORD. And a good New-Year's Day's Work it was.—And 'twas on this Day that Ezra the Priest began his Journey from Babylon to Jerusalem, on the pious Intention to set up the House of GOD there, and to teach in Israel, the good Knowlege of the LORD. A good beginning of the New-Year!—And so was that in Hezekiah' s Time , when on the first Day of the first Month, he began to repair and purify the Temple, and set in order the Service thereof; having it in his heart at the same Time to covenant with the LORD GOD of Israel, that his fierce wrath might turn away from Them.

BY these and other Things, the first Day of the first Month has been signaliz'd, and hath contracted a sort of solemnity; and challenges a special Regard from Us, in the annual Reversion of it; not indeed a superstitious Observation of it as holy Time, but an Application of it to some religious Exercises, which at this Juncture are peculiarly seasonable. And accordingly it has been the laudable Usage of many serious Christians both ancient and modern, to distinguish this Day (in the Yearly Returns of it) by agreeable Exercises of Devotion: Which pious Custom they have found to contribute exceedingly to the inflaming their Zeal, exciting their Diligence, and promoting their attainments in Religion. And this Reflection (methinks) is Argument enough to recommend the Practice, were there no Scripture -Rule to enforce it. But I doubt not, The Precept in my Text is a sufficient Warrant. For though' the Jewish Institution of a Sin-offering on a New-Year's Day be out of Date; Yet the general Reason of the Solemnity remains in full force. Christians are still to offer spiritual Sacrifices, though' the Legal or Ceremonial be abrogated: and we have the same occasion as the Jews had, to solemnize the Beginning of the Year, by presenting these unto GOD. And will it not be our Reproach, to fall short of Them in Care of our Souls, and Duty to our great Master & Benefactor?

BUT (to say no more here) surely it cannot be amiss to begin the Year with Religion; with which every Week, yea every Day should commence. GOD in the First and Best Being, and the supreme LORD of all our Time: Hence the First of every period and Season belongs to Him; and therefore the First-Fruits of the yearly Revolution should be consecrated to his Glory and Service.

BY the good Hand of our God upon us, We are are now arrived to the Beginning of another year, according to the common Account. And as it falls out in Providence, our New-Year's Day is the L ord's Day, [is Sacrament-Day with us,] and so is filled up with religious Dutys. Thus we begin the year with GOD.—Now the LORD keep this in the Imagination of the Thoit of our Hearts, and establish our way before Him: and grant that the Services and Entertainments of the present Day may have a good Influence on the whole succeeding Year: that, if we are spared this Year also, we may on the Sabbath, which will close the year, still feel the happy Impressions of this Sabbath, and have them abundantly increased.

THERE are special Meditations, religious Tempers, and Actions, which are eminently suitable to preface & introduce the year withal. Wherefore I thought, to put you in Mind of These, and exhort you to them, would be a word in season. And the LORD grant it may be not only seasonable, but also profitable both to You and to Me, being mixed with Faith!

MY Business now then is to direct you in, and excite you to, a good Improvement of a New-year's Day.

THE Method I shall go in is this; (1) I shall mention & recommend some things respecting the year past. (2) Others that respect the year beginning.

SOME think, this first Month has it's Name from • anua (the Latin for) a Door, because it is (as were the Door) the Opening or Beginning of a New-year. But 'tis most commonly thought, it derives from Janus (a famous Person in heathen Story, supposed to be the same with Noah in sacred History) who was wont to be painted with two Faces, which at once saw things past and future.—And agreeably this Month (that wears his name) has like him a twofold Aspect, it points backward as well as forward. Accordingly the customary Inscription of the Year at present is Double; both the Year passing, and that advancing come into the usual Date of things. This may give us occasion, not improperly to take both Years under our consideration. Wherefore as proposed before,

1. I shall instance in some Dutys of Religion relative to the Year concluded; that very properly challenge a place among the pious Exercises of a New-Year's Day. This indeed I would defer to be the Matter of our Entertainment on the finishing Sabbath of the Year; but that I know not whether 〈◊〉 opportunities shall be continued so long; and probably some of my present Hearers will then be gone down into the place of Silence. Therefore I shall prevent myself in saying,

1. WE must look back on the Year concluded with Solemn Repentance for the many Sins & offenses of it. We should begin the present Year with Penitent Reflections on the Sins of the foregoing Year: Our own sins, that is; for we are called 〈◊〉 judge ourselves, and not others. Indeed we should lay to heart, and sigh and weep for the Abominations committed by others; because of the Dished nor done thereby to the Name of GOD, and also th •• we may not partake of their Guilt & Doom, 〈◊〉 that which I am now urging more especially, • s a deep Self-abasement and Humiliation for our own Personal Miscarriages, particularly in the last Year. We must be sensible, that we are daily sinning more or less in Thoit, Word, & Deed, through the influence of corruption within and temptations without. The sorrowful Experience of the most improved Saints on earth speaks loudly to the truth of this. 'Twas the complaint of a humble Penitent, My sins are more than the hairs of my head. Who can understand his errors? —Doubtless, if we strictly examine the Records of Conscience, and take an impartial view of the frames of our heart, and the manner of our conversation in the Year past, We shall all find we've been (some in a greater, others in a lesser degree) making sad work for Repentance and have heavy complaints to exhibit against ourselves. In many things we all offend. In all things the very Best come vastly short of their just obligations. Are there not innumerable instances, wherein we can charge ourselves, either with Omission of, or Negligence in Duty, or Contradiction to it? Canit we justly accuse ourselves of greatly m • spending Time, and frequently foregoing desirable opportunities of doing and getting good?—Has not a quarter -part of the Year at least with all, and nigh half with the generality been altogether wasted in our Beds? Truly it is a very humbling consideration, that we've been obliged, for the relief of our impotent Nature, entirely to lose so many valuable hours in Sleep as we have, But it is matter of more sad Reflection, that so much preti •• s Time has by many been spent in Sleep unneccessary in indulgence of the Flesh; or unseasonably, as in the solemn Worship of GOD, to the dishonor of his Name, and the wounding of their own Souls. O that all who are guilty in this point would seriously reflect, and grievously resent their Sin!—But then we have in many other ways lost a great deal of our Time. It is to be feared, that some among us have in a manner wholly fooled & squander'd away the Year, having been idle every Day and all the Day, as well as Night: Slothful & unprofitable Servants, who have • id their Talents in a Napkin, nay have to 〈…〉 Lord's Goods in riotous living. Have not only don • nothing at all for the honor of GOD, for the good of their Neighbor, or the salvation of their own Souls: but have done much to the contrary; casting off Fear and restraining Prayer before GOD; denying the LORD that bought them, and despising their own Souls; walking after the Imagination of the • evil hearts; indulging themselves in vain Thoughts and vile Affections, corrupt Communication, and wicked Deeds; being proud, passionate, covetous, or sensual, unclean, intemperate, unjust, uncharitable, & to every good work reprobate. Thus they •• spent their Days in Vanity, and brought their 〈◊〉 to an end, as a Tale that is told . A Tragical Story indeed!—And as to others of us, who have not let the Year altogether run waste; yet 〈◊〉 great Portions of it have we thrown away in Idleness, Folly, and Impertinence; and filled up no 〈◊〉 of it (as we ought to, and might, have done) with 〈◊〉 labor and industry. If we have not 〈◊〉 stood still yet we've walked but 〈◊〉 ; or gone in 〈◊〉 round of Duties, making no progress; and it may be, some have gone back from the LORD in too sad and shameful degrees.—How many of us are there, who have done but little work this year, and got but little good, and but little improved the blessed means and seasons of grace we've so plentifully and undeservedly enjoyed! Have we not many of us loytered away much of our Time, and let numberless precious Minutes, if not Days and Works, slip away in sloth and negligence, which might have been employed to excellent purposes in the worship and service of GOD, or in the work of our Generation? How often have we voluntarily neglected, or been needlessly diverted from holy Duties, Christian Conversation, and various good Works, which we have had opportunity for, and an outward Call, as well as inward impulse to? How have Sabbaths been trifled away, and lost? How have Sermons been forgotten or perverted? And Sacraments omitted or prophan'd? How have Closet-Devotions, and Family-Religion been neglected, or carelessly attended and shuffled over? And how have Relative Dutys been transgressed? How have the various Providences we've passed under, been unheeded or unprofitable? Mercies slighted and abused; Afflictions ill-resented and un-improved? In a word, How have our Souls and Eternity been disregarded, the World pursued, Sense indulged, GOD dishonored, and the Devil gratify'd, by the Transgressions of the wicked, the unfruitful 〈◊〉 of Christians, and the Apostasies of Professors! For as some of the Best have lived to very small purpose, and 〈◊〉 forth but little Fruit: So many others (we may fear) have lived to very ill purpose, bringing forth Fruit to themselves, wild grapes, the grapes of Sodom, and clusters of Gomorrhah. Have we not reason to lament, that there are some Professors, who have this Year miserably fallen behind-hand, and gone back in Religion, decayed in Grace, and declined in their Zeal & Activity for GOD, Love to his House and Day, Ordinances and Ministers, and the Communion of Saints! Are there not some, wh • profess to know GOD; yet in works have denied him Being disobedient, proud, profane, earthly, sensual; Careless about and formal in religious Dutys, disorderly in their walk, gradually leaving off to be wise and to do good, and frequently allowing themselves in those sinful neglects or vicious practices, which (it may be) once they abhorred & trembled at; securely venturing into the way of Temptations, and patiently suffering the World, or the Flesh, by degrees to recover it's Dominion and le •• them captive. It may be there are those here present, who having begun in the spirit, have 〈◊〉 in the flesh; who little thought in the Beginning of the Year, that such a fearful Change would come upon them so soon. And if it had then been prognosticated, what they would be, and how they would speak, and behave themselves before the Year's End, they would have said, GOD forbid! Be it far from me! Am I 〈◊〉 Dog, that I should do this abominable thing? —Oh! How treacherous & deceitful are our Hearts! How sickle & false, how variable and unsteady a Creature is Man! Unstable, as water, carried about with every wind, an easy Prey to every Adversary; and never able to stand in the hour of Temptation, unless almighty Grace prevent, restrain, support, and strengthen!

O Let us all now consider our Ways, look back upon the past Year, and weep over the manifold miscarriages of it. Thus, let the Sinner & ungodly review his Life, and call to mind (as far as possible) and lay to heart the many sins he has been guilty of. O let there not be occasion for the LORD, to renew that Complaint (Jer. 8. 6.) I hearkened and heard, but they spake not aright: No man repented him of his wickedness, saying, What have I done? But from an humbling Conviction that there is just ground for it, seriously put this Inquiry to your Consciences; and accomplish a diligent search, that if possible you may find out all that has been amiss. And when you remember all your Transgressions , wherewith you have displeased GOD and defiled yourselves, Repent in sackcloth and ashes, loathing yourselves in your own sight, ashamed of your folly, and afraid of the Judgments of GOD, which hang over your guilty Heads.

LET Hypocrites in Heart, that have been heaping up wrath , mocking GOD, flattering themselves, and deceiving others, by a plausible Profession, by specious Pretences, and external Performances of Religion; being Saints in appearance unto Men; but Sinners exceedingly before the Lord; I say, let these sinners in Zion be afraid . May Fearfulness surprise the Hypocrites! O let your Heart meditate the Terror, and your Ear hearken to the Advice that is set before you in those applicable & awful words, (Acts 8. 21, &c.) Thou hast neither Part nor Let in 〈◊〉 matter: for thy heart is 〈◊〉 in the sight of God. Repent therefore of thy wickedness, and pray God, if perhaps the though' • of 〈◊〉 heart may be forgiven thee For I perceive that thou art in the gall of bitterness, and in the! • ond of iniquity.

LET Apostate Professors consider & bewail their sad Declensions; and tremble at that terrible word of the LORD, (Heb. 10. 38.) If any man brace back, my soul shall have no pleasure in him.

LET the Children of GOD, whose Hearts are established with Grace, also revive the memory of their Failing and Follys in the last Year, and renew their Repentance forthem. Let everyone make a Review, and see what has been the ordinary Temper of his Heart, and the general Tenour of his Life: and be greatly bumbled for his unfruitfulness, unusefulness, and many mistakes and faults both of common infirmity and grosser aggravation; abundance whereof (no doubt) will come to mind upon diligent self-examination, O let us all deeply blush and mourn, in the Remembrance of what has been amiss in us. Let us be covered with a holy confusion of face, and filled with unfeigned Contrition of heart; and let us give glory to GOD, by the Renewal of our humble & penitent Confessions to him.

EVEN among Christians now (as well as among the Jews of old) there should be a Remembrance had of Sins every Year , and our Remorse for them anew excited and expressed; and fresh applications by Faith, made to the Blood of Atonement, for the confirmed Pardon of our sins, and the acceptation of our Repentance, former as well as latter.

THE Jews of old were to have their annual day of Atonement, notwithstanding the daily expiatory Sacrifices preceeding: & it argu'd the Invalidity of the ceremonial oblations to take away Sin, that in them there was a Remembrance again made of sins every year. The Repetition of them did infer (and was occasioned by) their insufficiency to make the Comers thereunto perfect; as the Apostle argues in Heb. 10. 1, 2.—But indeed now under the Gospel, We have a better Sacrifice , which having been offered once for all , is a sufficient Propitiation, not for out Sins only, but for the Sins of the whole World , is of unceasing and unbounded Efficacy, and needs not to be offered again: nor need the atoning Virtue of it be more than once applied by GOD for the same Sin. Yet this do's not forbid the repeated Exercises of Faith & Repentance, nor render a Yearly Recollection of Sins improper or unnecessary. For such were the manifold Defects of our former Repentance (both as to the Extent and the Intenseness of it,) that we may well renew our penitential Tears over that: And then, though the Guilt & damming Efficacy of Sin repented of, be perfectly put away by a complete Remission: yet the Stain and Lust is but imperfectly done away by Mortification and Sanctification; and moreover the Sin may remane in many afflictive evil Effects. Now these things are matter of great Humiliation, & may well open again the springs of Repentance, and make our hearts to flow afresh with godly Sorrow; and quicken us to apply anew by Faith to the Blood of Sprinkling, for the Confirmation of our Pardon, and the gracious accepting of our Repentance past an • present.

OF old on the New-Year's day, was the Feast 〈◊〉 Trumpets; when with uncommon Solemnity the Jewish Priests sounded (as some think ) Ram's Horns in memory of Isaac' s Deliverance, & a Ram's being sacrificed in his room; which typify'd CHRIST the Mediator and Propitiatory Sacrifice. And this blowing the Horn might typify the Preaching of the Gospel, which calls Sinners to repent, and believe in CHRIST. I have therefore been doing but the proper work of a New-Year' s day, in sounding the Gospel-Trumpet, and calling upon you to repent of Sin and fly to the Sacrifice of Atonement.

BUT so much for the first Head; which I have been the longer upon, because of the singular Importance of it; and it's Influence into the other religious Exercises of a New-Year's-Day: which I 〈◊〉 proceed more briefly to speak of.

2. WE should make suitable Reflections on the several Occurrences & Events of the Year. We should endeavor to recollect the various Providence which have passed over us, our Persons, Families Relatives; and every remarkable Dispensation public or private, wherein we have been any way interested: but especially such as were of mean • concernment to us, We should take a particular Notice of. Here I may say,—

(1.) WE should look back on the Mercies of the Year with Gratitude & Praise. We should reflect on the several favorable Passages of the Year; an • remember the Loving-kindness of the LORD according to all His Mercies, which He hath bestowed on us. We should magnify His Name with Thanksgiving, & not forget all His Benefits.—In general, We should adore the Divine Patience and Goodness towards us, in undeservedly lengthening out our Abode on Earth, and adding one Year more to the Days of the Years of our frail & sinful Lives. It is a Fruit of the Long-suffering and Forbearance of a good GOD, that we have yet a Standing in his Vineyard! Such barren Trees & unprofitable Cumberers of the Ground might justly have been long since cut down, and cast (as proper Fuel) into the unquenchable Fire.—O let us therefore take a thankful Notice of the Divine Patience, in sparing us to the End of another Year.—Moreover, in particular, let us call to mind and be thankful for those many Mercies and Blessings, that the Year has been replenished withal, & whereby it has been brighten'd and sweetened unto us.

THUS the Mercies of a Temporal Nature and external Reference should be gratefully remembered and acknowledged. Have the eyes of the LORD our GOD been upon us for good, from the beginning of the Year to the end thereof? Has He crowned the Year with His goodness, and filled it with the tokens of his favor on civil, secular, & bodily Accounts? Have we had the supports & comforts of Life continued to us; success in our Trade and Business granted us; Happiness in Relations and Neighbors; quiet Habitations & convenient Dwellings; the use of our Reason, the vigor of our Senses and soundness of our Limbs? Have we had continued Ease, Health, and Strength of Body? Or been raised up from Sickness, & recovered of threatening Diseases? Have we been safely & comfortably carried thro' any other considerable Dangers and Distresses, and had the Divine Providence remarkably interposing for us in seasonable Succours, Preservations, and Deliverances?—In a Word, Has it been a Year of Peace & Liberty, of Plenty and Prosperity with us?—We must remember these Things; own the Hand of GOD, and acknowledge his Wisdom, Power, and Goodness in them, with all Thankfulness. We must adore and praise GOD as our constant Protector, and bountiful Benefactor; and give him the praise & glory of all that, which we have had the Good & Comfort of.

ESPECIALLY, Let us be thankful to GOD for Spiritual Blessings; Divine Mercies relating to our Souls and everlasting Concerns. Thus, has it been a Year of desirable Opportunities for our Souls? Have we had an uninterrupted Course of quiet and holy Sabbaths, the free and full Enjoyment of Sanctuary-Privileges & Entertainments; the Means of Grace in purity & plenty dispensed to us?—We should bless GOD for such invaluable advantages.

HAS it been a Year of blessed Spiritual Experiences; powerful strivings of the holy SPIRIT with us, and heavenly Impressions on our Souls? We should especially bless GOD for such Mercies.

HAS this been the Year of our Conversion to GOD; the acceptable Year of the LORD, the Year of our Redemption, and the time of Love? O let us remember the loving-kindness of GOD our SAVIOUR, and rejoice in his good Work upon us! triumphing in the Praise of his rich & sovereign Grace abounding toward us.

OR has this been a Year of our special Sanctification, and Consolation? Have we had the great Shepherd & Bishop of our Souls continually leading and feeding us; and by his powerful Influences nourishing, and cherishing, and maturing us? Have we been increasing with the Increase of GOD, and growing in Spiritual Knowlege, Faith, Holiness, & Comfort? Have we had special Communion with GOD in Ordinances & Providences? Have we received any signal answers of Prayer; or experienced the fulfilment of Divine Promises in any remarkable Instances? Have we been preserved from, or supported under, and saved out of any peculiar Temptation to Sin or Error? Have we been reduced from initial Wandrings at any time? Have we been much quickened to the Duty of our respective Stations and several Relations; been assisted, enlarged, and succeeded therein?—In a word, Have we had any singular opportunities of glorifying GOD, and serving our Generation; been spirited to improve them, 〈◊〉 had Prosperity following our pious Attempts.

VERILY, those are favors, which they can never enough be thankful for, who have been made the happy Subjects of them. O let us everyone consider what has been our Experience in these things: and wherein we have tasted the loving kindness of the Lord, (whether in this or that instance, & in what degree forever) let us, with the devout Psalmist, call upon our Souls, and all that is within us to bless the Lord; and let us magnify his holy Name with thankful Hearts and joyful Lips.—Thus the Mercies of the Year are to be recorded & reflected on with Gratitude & Praise. And I might add here, not improperly; What is the matter of our Joys & Praises, as to the time past, let it be the Encouragement of our Hopes for the future. "Let the last Year's Experience help to support and cherish this Year's Expectations". He that hath delivered, we may trust 〈◊〉 yet deliver, and still prevent us with the blessings of Goodness.

(2.) WE should look back on the Troubles and Trials of the Year, with humble, Patience, Meekness, and Submission. Doubtless we have all had our Afflictions of one sort or other, in greater or lesser degrees. And as we should recollect our Mercies; so it is no less proper to recall our Afflictions. But then we must beware of all carnal Regret, Repining and Impatience (which we shall be much in danger of) under the remembrance of them. We must see & own the Hand of GOD in all the sad Occurrences of the Year; and adore his Sovereignty, Holiness, Justice, Wisdom, and Goodness in them: and be reconciled to all Events, however cross & adverse.

THUS, has it been a Year of Trouble with us on Spiritual Accounts? Have we been exercised with grievous Temptations; have we been under the awful Withdraws of the Spirit of GOD, been left to Decays in Grace, and Falls into Sin, which have provoked GOD to hide his Face from us, and remove our Souls far off from Peace, and fill us with great Bitterness? Have we had but little Communion with GOD; little Assistence from GOD, and little 〈◊〉 in the Work & Service He has been calling us unto?—In a word, Whatsoever Soul- wants, or Soul- 〈◊〉 , we have been under 〈◊〉 these things we must recall to mind and lay to heart; remembering our Affliction & our Misery, the Wormwood and the Gall. My Soul hath them still in remembrance, and is humbled in me .

OR, has it been a Year of Trouble with us on Temporal Accounts? Thus, Have we met with disappointments in Trade by Sea or Land; has Business failed; have Thieves robbed, Debtors defrauded, or Creditors oppress • us, and the like? Have we received unkindnesses from Friends, or met with Crosses in Relations? Have we suffered in our good Name, and been vexed with the strife of Tongues, and the scourge of lying 〈◊〉 . Have we been visited with Sickness in our Persons or Families? Has Death come up into our Windows, to cut off our lovely Children; to take away the Desire of our Eyes; or Lover & Friend to put far from us, and our Acquaintance into Darkness?

IN short; Whatever Danger or Disaster we've met with, We must see that all proceedeth from the Lord, and therefore hold our Peace, and not open our Mouths in any way of Murmuring and Complaint. Psal. 39. 9. I was dumb, I opened not my mouth; because thou didst it. We must justify GOD in all his Proceedings, however (seemingly) harsh or rigorous; and to the Glory of his Name acknowledge, with afflicted humble Ezra,—after all that is come upon us for our evil deeds, Thou our GOD hast punished us less than our iniquities deserve .

3. WE should make our fervent Addresses to the Throne of Grace, in the way of Prayer: —Intreating, that GOD would pardon all the Sins of the Year past and of our whole Life, and not remember them against us: that old Guilt may be purged away, now we are entering on a New-Year. Again, That he would accept us in all the Services of the Year; that our spiritual Sacrifices, and all the good Deeds, which by the help of his Grace we have done, or desired to do, for the honor of his Name, and serving of our Generation, may be accepted in his sight. So Nehemiah prayed; Remember 〈◊〉 O my God, concerning this also, and spare me according to the greatness of thy mercy. Remember me, O my God, for good. —Finally, That the good Impressions of the Year may remane; that the Ordinances and Providences (whether merciful or afflictive) wherein we have met with GOD, may have a fresh and lasting Influence on our Souls; that the good Effects of them may abide, and our spiritual Experiences not be forgotten nor become useless to us: But that we may always reap some benefit and advantage from them.—Such Petitions as these, we must put up to GOD, relating to the Year past; therewith acting Faith in JESUS CHRIST, for the application of his cleansing Blood, and the communication of his sanctifying and comforting Spirit, for these ends.—But, thus much may suffice to have been said concerning the time past, and the duties reflex.

I proceed in the next place,

II. TO instance in some prospective Dutys; or Religious Frames and Exercises, relative to the Year advancing.

THUS, in the 1st. place, We must make a serious Dedication of ourselves to the Service of GOD, with the most solemn Resolutions to live unto his Glory more than ever. This is what a grateful sense of Divine Goodness to us in the past Years of our Lives, as well as the consideration of Duty & Interest, should engage us unto. I beseech you therefore, Brethren, by the Mercies of GOD, that ye present your Bodies, a living sacrifice, holy, acceptable to GOD; which is your reasonable service: and be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is the good will of GOD . If the LORD spare is this Year also, he will come seeking Fruit from us; and we must give an Account unto Him. We should therefore be engaging ourselves to that Duty, which He requires, by the bonds of holy Resolutions. We must, by lively acts of Devotion, consecrate all the Powers of Soul & Body, all our Strength, and Time, and Talents to the use and honor of our great LORD and Master; resolving to be His, wholly, only, and continually; resolving to redeem the Time, to be fruitful in every good word and work; and to glorify him in all things through JESUS CHRIST. We must particularly oblige ourselves by sincere and solemn Vows, to endeavor the Reformation of ourselves and our Families from, and to be watchful against, all those Sins which we have been most incidentandinclined to; to take up the practice of those Duties we've hitherto omitted, and come into a speedy attendance on those Ordinances we've hitherto neglected; to be more vigorous in those Performances, which heretofore we have been too apt to trifle in: to be diligent in the discharge of those Trusts of any consequence, which we may be now in the exercise or expectation of: and faithful in the Improvement of all those Opportunities of doing or receiving Good, which we may probably look to meet with, in the several Stations and Relations we hold among Men. In a word, we should devote to GOD, to his use and service, the whole ensuing Year, and all the days and moments of it: unfeignedly desiring that they may all be some how improved to his Glory; and resolving that we will live to his Praise more than ever heretofore will be more zealous for his Interest, & more Zealous of good Works; more laborious & constant in working out our own Salvation, as well as doing good in our Generation: reserving no secret Lust of the mind or of the flesh to be gratify'd, nor grudging any Pains, and boggling at no Difficulty, that we may serve, please and glorify GOD, win CHRIST and finish the course of this Year with Joy, if we should live to see the Period of it.—But Oh! how improbable is this, as to some of us at least? This may be the last Year of our Lives; it may be so 〈◊〉 many of us; none, but the GOD of Life, knows who will this Year be called to die. O let us seriously entertain this Thoit.—The Conclusion of One Year more should put us upon thinking of the Conclusion of all our Years: And this Reflection should quicken us (methinks) to begin well the Year advancing as not knowing but that it may be our dying Year and therefore to resolve with holy Job, that all the days of our appointed time we will wait till 〈◊〉 Change shall come; in a daily expectation of it, and a diligent preparation for it; doing with might what our hands find to do, referring to the Glory of GOD, to our own or others Good.—O let us not stir out of these Doors, without such pious Resolves, and such a solemn act of self-Dedication.

2. WE should be mindful of the Changes, that we are liable to; and begin the Year with a holy Fear and Trembling, not knowing the things that shall befall us. As to our Spiritual Concerns, we should look forward with a godly Jealousy, a humble Self-diffidence and Self-suspicion; considering that the way we have to go, is through an Enemies Country; and knowing how apt we are to stumble and stray, and how easily ensnar'd by Temptations, which surround us continually. Who knows what Snares the Enemy has laid for him this Year; what Temptations may assault him; and into what Sins he may fall, to the dishonor of GOD, and the wounding of his own Soul? Who knows, what Troubles of Conscience and Anxieties of mind he may be left to; what decays in Grace and losses of Comfort he may suffer? We should endeavor so to fear the worst, as to avoid Security; and yet so to hope the best, as not to sink into Despondency. Be not high-minded, but fear. Fear falling into Sin; fear falling under GOD's Displeasure. Happy is the man, that thus feareth always. —Again, as to our Temporal Concerns, we should begin the Year with very humble Prospects; knowing, that our Times are in GOD's hand, and that he changeth the Times according to his sovereign Pleasure; knowing that the Fashion of this World passeth away; and that we have forfeited all our Enjoyments into the hands of Divine Justice; and therefore may well look for dark and afflictive Revolutions of Providence. Have we the World at present smiling 〈◊〉 us? Are we in Health and Ease and Esteem Business growing, Family flourishing, Relatives & Neighbors comfortable, and every Circumstances affording very bright and hopeful Prospects to us. Yet we should beware of securely trusting in Worldly Enjoyments, or vainly flattering ourselves with Worldly Hopes. Trust not in uncertain Riches. Say not in your Prosperity; I shall never be moved 〈◊〉 , I shall die in my nest. Say not; We will 〈◊〉 into such a City, and continue there a Year, and 〈…〉 , and get gain: For ye know not what 〈◊〉 be on the morrow . Say not; Soul, eat, drink and be merry; Thou hast Goods laid up for many Years: since thy Soul may this night be required of thee. Boast not thyself of tomorrow; for thou knowest not what a day • ay bring forth. In a little while your Riches and Worldly Goods may take to themselves wings and fly away, and leave you: or Death will come, and carry you away from them; and then whose shall all these things be? In that very day all your Thoughts and Hopes about this World shall perish, and all your earthly Comforts be taken from you. O let the Rich and Covetous consider this; and not set their hearts on that which is not. Let the Brisk and Voluptuous consider this; and not dwell carelessly, putting far from them the evil day. Let such as are Young and beginning the World consider this; and not labor to be rich nor seek great things for themselves: but lay their Expectations & Desires low; remembering the days of Darkness, which shall be many.

3. THERE must be a mixture of Hope, and Trust in GOD. Hope & Fear must be kept on a Ballance. Amazing Dread is to be avoided, as well as Presuming Confidence. We must be so apprehensive of Changes, as not to grow secure: and yet we must maintain a good Hope thro' Grace; not casting away our humble confidence. We must not be so afraid of Evil Tidings, as to be dispirited and despondent. We must not let our Fears so pr • vale, as to silence our Prayers, or weaken our Hands in Duty, and interrupt us in our Work. We must encourage ourselves in the Lord, as David in his distress did; and fetch relief from the Divine Promises, when Dangers look us in the face, or Burdens lie on our backs. We should realise the Truth of those great & precious Promises which GOD hath given us in His Word; and look forward with Satisfaction in the Goodness, Power, and Wisdom of Divine Providence; to the watchful Care whereof, we must in well-doing commit ourselves: entrusting GOD with all our Concerns Temporal and Spiritual, Personal and Relative. In the fairest and most pleasing Prospects, owning His Sovereign Dominion, and having all our Relyance on His Providence & Promises; but renouncing all Creature-Dependencies. And in the darkest Views and Appearances of things still keeping up a cheerful Trust and humble Hope in GOD; being quiet from the inordinate fear of Evil; and anxiously careful about nothing: Having our hearts fixed, trusting in the LORD, and waiting for His Salvation. We must act Faith on all the Promises of GOD; but especially those great and precious Promises, wherein we are assured, that the LORD is a Sun and a Shield; that He will give Grace & Glory, and with-hold no good thing from them that walk uprightly; and that all things shall work together for good to them which love GOD. Psal. 84. 11. Rom. 8. 28.

4. THERE must be a hearty Resignation to the Will of GOD, as to the Events that may be in the womb of Providence. We must lay ourselves, and all our's, at the foot of Divine Sovereignty; submit all that we have and are to the Divine Dispose; and resolve to acquiesce in every Allotment of our heavenly Father: 〈◊〉 follow the Spirit of GOD in all

. We must commit our Ways to the Lord, and cast all our care on him, who performeth all things for us; steadfastly purposing to welcome the will of GOD in all His Dealings with us, respecting either our Souls and the concerns of our spiritual State, or our Bodies & the circumstances of our outward Condition. We must resign all our Interests, and refer all our Cares unto Him. We must sacrifice to GOD our Persons, Lives, Names, Estates, Families, even all our Enjoyments, and all our Hopes; resolving to be satisfied whether it be a Year of Troubles, and Trials, or of Peace and Joy. Come Sickness, or Health; Confinement, or Liberty; Pain, or Ease; Poverty, or Plenty; Loss, or Gain; Reproch and Disgrace, or Reputation and Preferment; Sorrow & Mourning, or Consolation & Rejoicing; Death & Bereavements, or continuance of Life and Increase of our Offspring; Crosses, or Comforts in Neighbors & Relations, &c. In a word, whatever comes, we must resolve to be easy, and to welcome every Occurent however evil; endeavoring after the same resigned frame as David was in when he uttered those words, (2 Sam. 15. 25, 26.)— If I shall find favor in the eyes of the LORD, he will bring me again, and show me both it, and his habitation. But if he thus say, I have no delight in thee: behold, here am I, let him do to me as seemeth good unto him.

5. THERE must be the exercises of a lively Faith in JESUS CHRIST. We must go forth in 〈◊〉 Righteousness & Strength, from a conviction of our own Unrighteousness, Unworthiness & Weakness. We must act faith on CHRIST for all that Wisdom & Grace, which we may need in doing the Work, and bearing the Afflictions of the Year; in fulfilling the Resolutions we have made,& resisting the Temptations we may meet withal. We must rely on Him for His holy SPIRIT, to accompany Ordinances & Providences, and sanctify them unto us. We must rely on His Merits for acceptance with GOD in our present acts of Devotion, and in all the future Performances & Works of the Year. In a word, We must by an eye of faith have a view to CHRIST, as the meritorious & the efficient 〈…〉 all our hopes of needful Benefits for one 〈…〉 ; and of ••• fullness we must expect to receive the Blessings we ask for. We must look on the Promises as founded in the Mediator; and desire to receive all our supports and comforts from them, through His hand.

6. And lastly, THERE must be earnest Prayer to GOD, with respect to the ensuing Year. There are many Errands to the Throne of Grace, many Petitions proper to be put up on the present occasion. Here to give a 〈◊〉 hints briefly;—

AS to ourselves, personally considered; we should pray that the hand of our GOD may be upon as for Good, from the beginning of the Year to the • nd thereof. We should pray with submission to the Will of GOD, that He would provide for us, as to our outward man; that He would smile upon us in our worldly Affairs & Concerns; that He would daily follow us with His Benefits, and crown the Year with His Goodness; that it may be a Year of continued Health, Peace, Liberty, Plenty, Success in our Callings, and Prosperity in all our lawful Designs & Undertakings: and that all our Blessings may flow to us from Covenant-Love; that we may see & enjoy GOD, and taste His special Favor in the fruits of His common Bounty.—Or however we must pray that GOD would prepare us, if it is to be a Year of Trials and Troubles; whether Personal Troubles in Mind or Body, Name or Estate; or Family-Troubles; or Public Grievances: Whatever be the Affliction or Afflictions which Providence has designed for us, that we may be fitted therefor; and enabled to endure them patiently, as well as to improve them fruitfully: and to do the Duty of every new Condition we may be brought into.—We must pray, that the Presence of GOD may be afforded to us, His spiritual & gracious Presence: that GOD would be with us through the Year and keep 〈◊〉 in all way we have to go: that He would continue to us the Means of Grace, and all our precious advantages for our Souls; and 〈◊〉 us to make a wise & faithful Improvement of 〈◊〉 : That He would add His special Blessing to the Means, and make them effectual for saving Good unto us.—Thus, Sinners Unregenerate should pray, that this may be the happy Year of their Conversion: Yea, that this first day of the Year may be the day of God's 〈◊〉 upon them; that now the • may be made a willing People, a 〈◊〉 People to GOD: that old things may pass away and all things become new within them: that they may have a new Heart, and lead a new Life; and may no longer spend their Years in Vanity, nor consume their Days in Wrath. —So the Saints of the most High should pray, that this may be to them a Year of eminent Growth in every Grace, of Progress in universal Holiness, of much Communion with GOD, and special Usefulness in their respective Places & Relations. We should pray, that in the diligent attendence to Ordinances & Duties we may this Year be built up in CHRIST, receive more of the Spirit in His Gifts & Graces, as well as Comforts; and be advanced Heaven-wards: also that in the prudent and faithful use of all our Opportunities, we may bring much Glory to our GOD, & be Blessings to our Generation. That GOD would restrain us from every Sin; more & more mortify our Lusts; fortify us against Temptations; and furnish us to every good Thought, Word, and Work. That He would help us to acknowledge Him in all our Ways, and to serve Him in all our Capacities according to His will. That He would ordain to Himself special Ho • our from us, and to the World special Benefit That we may be ready to all good Works; and do even our common Actions after a godly manner, in the Name of CHRIST, as well as for the Glory of GOD; and fill up our whole Time with Work, as the Duty of every Day requires: that if we live to the close of this Year we may be able to give a better Account of it, than we can of the last.—And if this should, by the will of GOD, be the Year of our Death, and the End of our appointed Time, (as probably it will with some of us) that we may be found about our Master; s work; ready to be offered, and willing to die; and may enter into our Master's Joy. In a word, It should be our Hearts Desire & Prayer, that CHRIST may be magnify'd in us, whether it be by Life or Death; and that whether present or absent we may be accepted of 〈◊〉 the Lord. Thus as to ourselves.—Again, As to our Families & Friends, this is a proper time to recommend them to GOD's Blessing with a peculiar solemnity. We should in Prayer seriously wish a good Year to all our Domesticks, all our Relatives, and Acquaintants, as well as ourselves. Now it is a fit Season in a more solemn manner to bless our Household, and pray for our Relations and Friends, our Parents, our Consorts, our Children, our Neighbors; even all that are near and dear to us: to resign them unto GOD by lively acts of Faith, and commit them to the Divine Keeping & Blessing by servant Prayer.—Further, As to the Church of CHRIST in the World; now is a fit opportunity to be more large & Solemn in our Intercessions for this: that the Year of the Lord's Redeemed may be hastened, and the Time of Reformation come, the Time of Refreshment from the Presence of the LORD, and the Year of Enlargement. —Again as to our Nation & Country, that it may be to them a Year of Peace, & advancement in Happiness, & Glory, So, as to the particular Town & Church which we belong to; that it may be a good Year unto them, a Year of Tranquillity and Prosperity. That the Town may have a Year of Health, and Success, and be made to flourish in all it's Interests: that the Church may have 〈◊〉 to it daily such as shall be 〈…〉 the Officers & Members of it may be under the special Conduct & Blessing of the great Bishop of Souls; walking together in the Fear & Favor of GOD, in the Faith & Order of the Gospel, and in the Comforts of the Holy Ghost.

THUS I have in some imperfect manner gone thro' what was proposed; and have set before you some of those religious Frames & Exercises, which are especially seasonable on a New-Year's Day.

AND new what remains? But that we all apply what has been said, and put these Rules in practice. O that there were such an Heart in us! That we might everyone be persuaded & enabled thus to begin the Year with GOD; every Year, and the advancing Year particularly.

TO excite hereunto, consider,—

1. THIS is most highly Reasonable. Every Act and Exercise, that hath been directed to, is at all times our reasonable Service; and at such a time as this peculiarly seasonable. Indeed the Work is in general the common Business of every Day: However, this hinders not but that it may be the more solemn Employment of some special Days on the Year. And so indeed it ought to be. Not only the first Day in every Week (though this indeed especially) ought to be thus devoted to religious Exercises: but also the Beginning of every Month, and the Beginning of every Year are very fit seasons for the like Employment.

2. THIS will be of very Profitable Tendency; and afford us the best Prospects, as to the ensuing Year. 'It is the general Salutation of the Day, I wish you a happy New Year. This is what 〈◊〉 seriously and heartily wish you all; and in Token of my good Wishes, I have entertained you with such a Discourse at this Time; in which I have directed you to one of the most excellent methods to obtain the happy Year we wish one another.

THUS to begin the Year with GOD, is the most hopeful way to render it a good and holy, a prosperous and comfortable Year. This is a way to engage ourselves to spend the Year with GOD, in his Service and for his Glory. It is a proper and very effectual means to keep up a lively Zeal for GOD, to keep us close to Duty, to make us wise in the Improvement of our Time, and quicken us to an unwearied activity in doing the Work of the Year. Moreover, This is a way to engage the special Presence of GOD to be with us through the Year; which is the Source of all true Prosperity, and which we have absolute need of, to direct and protect us in all our Ways, to assist and succeed us in all our Undertakings, to supply our Wants, and sweeten out Enjoyments, to support us under Afflictions, and make every Event (whether prosperous or adverse) to work together for our real (that is spiritual) Good. These Benefits are the desirable Fruits of the Divine Presence; and what, a good beginning of the Year has a happy Tendency to secure unto us.

LET us take he Advice then given (in Job 22. 21.) Acquaint now thyself with him, and 〈◊〉 at 〈◊〉 : thereby Good shall come unto thee, Let us begin the Year with GOD; sincerely applying ourselves to the Work before us, and giving diligence therein: so shall we take a sure method to obtain a good and happy Year, if we live; and a blessed Eternity, if we die. If we now give up ourselves to GOD in CHRIST, and continue walking with him, in all his Ordinances & Commandments, we shall spend our Days, not under the Wrath and Rebukes of GOD, but under his gracious Conduct, Smiles and Blessing: and should it be our dying Year, we shall end our Days in his Favor, shall finish our Course with Joy, and be received into the Heavenly Paradise, where there is neither Beginning of Days, nor End of Years; where there is no more Death, neither Sorrow, nor Crying, nor anymore Pain; but an uninterrupted Eternity of perfect Happiness and Glory. This will be our Crown and Reward. This is our blessed Hope. O let us be looking, longing and preparing for it. And as the Apostle exhorts, Heb. 4. 11, 16. Let us labor to enter into that Rest: —For which end, Let us come boldly to the Throne of Grace, that we may obtain mercy, and find grace to help in time of need. Heb. 3. 12, 13, 14. Take heed, brethren, l • st there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily while it is called, To day; 〈◊〉 any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we 〈◊〉 the beginning of our confidence steadfast unto the end.

A SERMON Preach'd ON THE Last Day of the Year.

I Shall for brevity's sake wave the Formality of a Preface; and immediately take these Words under Consideration. In which we may—

I. OBSERVE the Person speaking, i. e. Jesus; The Eternal SON of GOD, incarnate in our Nature: the great Teacher & Prophet, the true & faithful Witness; whose Sayings are faithful sayings, and worthy of all Acceptation.—It is He, that now speaks: they are His words; they are gracious Words proceeding out of the Mouth of Him that is True, and whose Lips are a Well of Life. Let us therefore believe what is said, and be affected with it. Surely it must be something great & good, wise & weighty, that falls from the Tongue of that Just One, that Wisdom of GOD.

II. OBSERVE the Speech itself; which is an Invitation to thirsty Souls, to come unto CHRIST, & drink.—(I.)Observe the Persons invited; namely, All those that thirst, i. e. are concerned about and desirous of the salvation of their Souls—He invites Such as thirst. Now this Thirsting implies several things. As, a Sense of Indigency; Those that thirst, feel their want of Refreshment.—Also, an Appetite and Craving: a making out & reaching after some suitable Good to supply the Wants of the Soul. Such as thus are spiritually athirst, our Savior speaks to in the Text. Yea, all such. The Invitation is general and indefinite;—If any man. Man is the Object of this Invitation; not Devils. O astonishing Distinction of Sovereign Grace!— Any man that thirsts, is invited. O amazing Extent of Divine Mercy!—The Rock, that so plentifully gush'd out refreshing Water to the Israelites in the parched Wilderness, was a Figure and Type of CHRIST; and everyone had liberty to drink of that Rock . Even thus the waters of Life, that flow from the Spiritual Rock, are free for any man that is thirsty. Not the vilest & most unworthy Person is excepted. All that find their want, and desire a supply, are here invited. In CHRIST there is enough for all; and the Offer takes in all. None are excluded, but such as shut out themselves by Unbelief. No thirsty Soul need doubt of a welcome Reception with CHRIST.—O happy News this, • o poor self-condemned distressed Sinners! How should we admire the Riches of free Grace! And how should we love and honor the Gospel, which brings to us these glad Tidings of great Joy?—But in the next place, (2) Observe what these thirsty Souls are invited to; i. e. To some & drink. [1] Here is a Duty required; namely, To come unto CHRIST. This implies an entertaining his Doctrines; a laying hold on his Righteousness; a putting ourselves under his Government; a submitting to his Discipline, &c. This coming to CHRIST implies a believing on Him, a receiving of Him in all his Mediatorial Offices, and a relying on Him for Pardon, Grace, & Glory.—We must thus come to CHRIST by Faith. We must see & own CHRIST, to be the Fountain of living Waters. We must feel our need of Him; We must depend on him, and seek to him (and no other) to be a Fountain of Life unto us. The Invitation from CHRIST is, Let him come unto ME. So Mat. 11. 28. Come unto ME, all ye that labor and are heavy laden. Come to CHRIST, who is the Fountain open; the Rock smitten; from whence issue streams, which make glad the City of GOD.—Go not to the World; for this is nothing but Vanity & Vexation of Spirit. Go • ot to Philosophy; for this is full of vain Deceit & killing Poison. Go not to the Law; for this is but a shadow, and cannot make the Comers thereunto perfect. These Things can neither cleanse nor appease the Conscience of a thirty Sinner. Whither then should be go, but to CHRIST? With whom are the words of eternal Life . [2] Here is an Offer made, a Promise of Satisfaction given. Come unto Me, and Drink: q. d. Come, and I will give you to drink: Come to Me, & you shall be supplied & satisfied. Ask of Me, and I will give you 〈◊〉 water, Joh. 4. 10.—O what great Encouragement is here given to poor thir • ty Sinners! Blessed be 〈◊〉 GOD & Savior for this precious Promise: and O that by his Grace we might be enabled to lay 〈◊〉 on this Hope set before us!

III. OBSERVE the Posture & Manner, in which Jesus delivered this Invitation: He stood, and cri •• , saying, If any man, &c. The Jewish Teachers 〈◊〉 to sit, when they taught publicly: and this 〈◊〉 general Custom with Jesus likewise. But now 〈◊〉 changed his Posture, (perhaps) to accommodate his Voice, & express his Earnestness. Our Savior at this time was much moved; was fervent in Spirit: and he cried aloud, standing up, that all might hear & mind what he was saying: as well as to show that He was not ashamed nor afraid to proclaim Himself, as the Fountain of Life, in the midst of the Pharisees, 〈◊〉 Doctors, his greatest Enemies. The Matter of his Speech was of infinite Importance and the last Concern to all. He himself was deeply affected with sense hereof; and really solicitous that all might be under the like Impression. This made him 〈◊〉 earnest in his speaking on this occasion: this made him stand up that all might behold & hear him.—O the astonishing Love and Compassion there is in CHRIST unto perishing Souls! What manner 〈◊〉 Love is this, that the SON of GOD, the LORD of Glory, should stoop to beseech rebellious Sinners; and be so importunate with them, to come unto him, th •• he may supply all their wants, & make them happy forever!—And how amazing the Stupidity of Sinners, that we must be entreated, urged, and importuned to accept his gracious Offers and yield to is blessed Designs of everlasting Kindness towards 〈◊〉 !

IV. OBSERVE the Occasion, and Time, when this l • vitation was made: in the last day, that great day of the Feast. —The Feast here spoken of, was the Feast of Tabernacles . The Reason of this Title is , because all the time of this Feast the People remained in Tents, and Booths, made of Boughs after the manner of Arbours. This was an Annual Solemnity, and was kept in the Close of the Year (according to the common or civil Computation among the Jews) when the Harvest was fully ended; •• ence it is also called, The Feast of Ingathering which 〈◊〉 in the end of the Year . One principal Design of 〈◊〉 Institution was to remember the Jews of their 〈◊〉 -fathers dwelling in Tents and their unsettled 〈◊〉 in the Wilderness ; to humble them by this sellection; and to call forth their Praises of GOD, for the gracious ConductandProtection afforded to their Fathers when tabernacling in the Wilderness, as also for the happy Settlement, the more convenient Habitations and sure Dwellings now vouchsafed them. The Jews were at this Feast to dwell in Tents, that 〈◊〉 they might know a little by their own Experience, • hat their Fathers endured; and that they might • earn to value more the Mercy of GOD to them in the Comforts of their own fixed and commodious dwellings.

BUT furthermore, Another special Design of this sacred appointment was to stir them up to a thankful acknowleging of the Divine Goodness, wherewith the Year (which now they were come to the Period of) had been encompassed . It was instituted, as a solemn Thanksgiving unto GOD for the Harvest and Vintage newly gathered in; to put them in mind, that the Mercies they had received were all from the Divine Providence: and that unto this they must look, for the like supplies in the Year ensuing.

HENCE infer; We should sometimes seriously look back upon & consider the Hardships and Difficulties our Fore-fathers met with, in their coming to and settling in this Land: we should call to mind their mean Circumstances and desolate Condition; and be very humble in our own eyes, when we remember our low Beginnings.

AGAIN, I might observe to you, That the great Goodness of GOD to our Fore-fathers in bringing them safe to this Land, planting them in it, protecting and prospering of them, &c. should sometimes be thankfully commemorated by us their Posterity. And the consideration of what Straits & Hardships they conflicted with, should put an Edge on our Gratitude, and make us very thankful for the Comforts and Accommodations we do so liberally partake of, though much more unworthy than our Predecessors.

BUT the Observation that I shall here most insists on, is this, That as every Year ends, We should do something like observing the Feast of Tabernacles or In-gathering. Gospel-Duty was of old prophesy'd of under this Notion; as we read, Zech. 14. 16. It shall come to pass, that everyone—shall even go up from Year to Year to worship the King the LORD of hosts, and to keep the Feast of Tabernacles. —Now it may be instructive and profitable to us, a little to consider, and apply the Laws of this Feast. Wherefore I shall offer a few Hints here. Thus, It was one Law of this Feast (in common with several others ) that all the Males should go up to Jerusalem, (and they often carried their Wives and Families with them : Thither the Tribes went up, the Tribes of the LORD to the Testimony of Israel) to worship GOD in the Place and Way of his Appointment. Thither they went thrice in the Year: and this, that by often meeting together in one Place they might contract a more intimate Acquaintance with, and greater Affection to one another: and by often joining together in the same Acts of religious Worship, they might increase their holy Communion, as the People of GOD, as well as keep pure & entire all those Ordinances that were delivered to them, & faithfully hand down the same to Posterity.— Again, At this Feast they were to appear before the LORD GOD, the GOD of Israel ; as just Debtors, to pay their thankful Acknowlegements to Him for the Mercies lent them: As humble Petitioners, to ask those further Benefits they needed: As obedient Subjects, to own his Dominion over them, and to receive his Commands: As his Friends & peculiar People, to renew the Covenant and League of Amity & Love between them; eyeing Him, as the GOD of Israel, even their Covenant-GOD. Moreover, Then they were to appear before GOD, in the public Tabernacle, or the Temple; which were instituted Types of CHRIST, the Mediator: in and through whom GOD is well-pleased with the Prayer of Faith & Labor of Love.— Another Law was, that none should appear before the LORD empty ; not empty- hearted, but with Souls full of Grace & Gratitude towards GOD: not empty- handed, but every man must give to the needy, as he is able, according to the Blessing of the LORD upon him , a free-will-offering, in testimony of his grateful respect of GOD, his Benefactor, and the Poor's Patron.— Again, At this Feast they were to offer Sacrifices in Abundance; Burnt-offerings of Praise every day, with Meat-offerings and Drink-offerings in proportion attending them; also Sin-offerings and Peace-offerings were added; besides the Common Sacrifices of the New Moon, and the Offerings made continually every Morning & Evening. Thus they were to be much in Communion with GOD, and to abound in the Duties of religious Worship all the days of this Feast. As this Month was honored with as many Feasts as were celebrated in all the Year besides: so there were more Sacrifices to be offered at this Feast, than at any other , because this Feast was in the Close of the Year, when it was meet to supply the Defects of the Year past, and when they had gathered in all their Fruits; and therefore ought to make larger Returns & Acknowlegments to GOD. Again, These days of abundant Offerings were to be days of abundant Rejoicing. They were to feast very cheerfully together before the LORD their GOD, Rejoicing in the thankful sense of his great Goodness to them in the Year past, as well as in Hope of the like Goodness to crown the Year coming on . They were to express their Joy by Feasting, Thanksgivings, and Songs of Praise; also (as some think ,) by carrying in their hands green Boughs of goodly Trees: which appears to have been a usual Expression of Joy and a Token of Triumph upon other Occasions.— Another Law of this Feast was, that they should desert their pleasant and secure Houses, and dwell in moveable uncomfortable Booths or Huts for seven days , which (as it was typical of the Incarnation of CHRIST, who was about this time of Year to come into the World & pitch his Tent among men, dwelling in a Tabernacle of Flesh ; so it might be for other Ends and Reasons; particularly [not to repeat those before-mentioned] it) was designed to exercise their Self-denial, & teach them a Contempt of the World: It might also allude to, & be intended to mind them of, their mutable condition, being Strangers on Earth; & the Frailty of their Bodies, that were their Souls earthly Tent or Tabernacle , and in a few days to be dissolved: By which mortifying Reflection, together with their humbling Confinement to contemptible & unpleasant Booths in the open Air for their Habitations, the Joy of the Solemnity was suitably tempered & corrected; for which end also, that is to qualify and sanctify their Mirth, they were to read the Law of GOD , in a solemn manner upon this occasion.

THUS we see in part what were the Laws of this Feast of Tabernacles or In-gathering, and in some measure the Meaning of them. Now since Gospel-Duty is represented, in the fore-mentioned Prophecy of New Testament Times, under the notion of keeping the Feast of Tabernacles, this intimates what GOD expects from Christians, even that all those Graces be brought into Exercise and exhibited in their Lives, which were especially acted and signified in this Feast of old. Likewise, since this Feast was observed among the Jews in the End of the Year (according to the civil Calculation of their Year) and since it was prophesy'd, that Christians under the Gospel should keep this Feast from Year to Year, at the times appointed for this Solemnity; it seems but an Accomplishment of that Prediction, if at every Year's End we take Occasion to do something like observing the Feast of Booths or In-gathering. Indeed the whole Life of Christians should be a perpetual keeping the Feast of Tabernacles, in a spiritual and evangelical Sense. Every day we should be worshiping as in that Feast; Going to CHRIST, the true & living Temple, with our spiritual Sacrifices, of Repentance, Prayer, Thanksgiving, Charity, and Obedience; Going up to CHRIST by lively acts of Faith; Going forth to JESUS without the Camp by imitation of Him in Patience, Self-denial and Mortification; Dwelling in Tabernacles, as in the days of the solemn Feast , exercising a holy Contempt of things on the Earth, knowing that here we have no abiding City; and in Faith and Hope ascending to Mount Zion, the City of the Living GOD, the heavenly Jerusalem; setting our Affections upon things above, and having our Conversation in Heaven: Meditating in the Law of GOD day and night; Rejoicing in the LORD evermore, rejoicing in CHRIST JESUS, triumphing in his Praise; hoping in his Mercy; rejoicing in Hope of an House not made with hands, a Tabernacle that can never be taken down, Eternal in the Heavens. Thus the Gospel teaches Christians to live continually; and such a Life would be a perpetual keeping the Feast of Tabernacles. Every day of such a Life would be a day of this solemn Feast.—However, this hinders not but that we may (in conformity to the Jewish Pattern, and the Prophecy aforesaid) keep this Feast at every Year's End with greater Solemnity & in an extraordinary manner. Those Graces & Duties, holy Frames and Exercises, that have been mentioned, are now peculiarly seasonable. Let us then look back, and look over the several Laws of this Typical Feast; and in the Gospel-sense, put each of them in practice. "Let this Feast at the End of the Year, be kept to the Honor of that GOD, who is the Alpha and Omega, the first and the last", the first Cause, and the last End of all Things. "As we must begin every Day and Year with GOD, so with him likewise we must end both. For of him, and through him, and to him, are all things." Some are of opinion, that the Devotion of Cain and Abel, (mentioned, Gen. 4. 3.) was their Yearly Sacrifice, their more solemn Worship at the End of the Year; when they kept their Feast of In-gathering, honor'd the LORD with their substance, and made offerings to him of the Increase of the Year, according to their respective Occupations and Possessions. A learned Expositor saith on the Place; "At the Year's End, men were wont in most solemn manner to sacrifice unto GOD, with Thanks for his Blessings, having gathered in their fruits; so the Law of Moses did command: which order (as by this appeareth) the Fathers observed from the Beginning". This Feast then is of ancient Date. And it is a famous Solemnity. 'Twas one of the three great Feasts appointed in the Law of Moses. And it is the more famous for its being the Time of our LORD's Birth, and Baptism; and the season, when that glorious Invitation in our Text was given— In the last day, that great day of the Feast, Jesus stood and cried.—The Last, i. e. the eighth day; which, though some would make it a distinct Festival, and it be not strictly one of the days of the Feast of Tents, yet in a larger sense belongs to it,& has ever been called the last day of it. They kept up their Tents and dwelt in them only during the first seven days: but on the eighth day they were at liberty and met together publicly in the Temple, to keep there an holy Assembly, (suppose) in remembrance of their quiet & happy settlement in the Land of Canaan, after their long dwelling in Tents and their tedious Travels in the Wilderness: and so this eighth day was rather an Appendix to the Feast of Tabernacles, than any Part properly of the Feast itself . The first and the last days of this Festival were to be kept as 〈…〉 ; in which they were to rest from all servile Labor, and to worship GOD publicly. The Rule we have in Lev. 23. 35, 36. On the first day shall be an holy Convocation: ye shall do no servile Work, therein. Seven days shall ye offer an offering made by 〈◊〉 unto the Lord. On the eighth day shall be an 〈◊〉 Convocation, unto you—It is a solemn 〈…〉 , and ye shall do 〈◊〉 servile Work therein. 〈◊〉 passage, It is a solemn assembly, might be translated . It is a day of Inhibition, Forbiding, Forbearing, or Keeping up: All servile Work being prohibited on said day, and the People being obliged to 〈◊〉 together for the performance of public Worship; till which was over, they were not permitted to return Home . Or it might be rendered, a day of Conclusion or shutting up; because it was (as 'tis called in our Text) the last day, the closing day of the Feast.—This eighth and last day is called— the great day of the Feast. Perhaps because it was the day of the greatest Joy. On this day was to be seen most of the Joy of Harvest. Some judge that this was more especially the Day of Thanksgiving to GOD for the Harvest of the Year past, and had a particular view to this Ground of the Festival . Agreeably on this day there used to be the loudest Acclamations, the greatest Pomp and Show of Joy. Moreover, on this day the People were dismissed from their Booths, & had leave to remove into their own Houses again; which Release, was an aggravation of their Joy, and brighten'd the Triumphs of the Day. It was in itself a Refreshment; but especially it might well be so to them for this reason , because it was a Memorial & Emblem of that happy time wherein their forty Years tedious march in the Wilderness terminated with an Introduction into and Settlement in the Land of Promise, where they had goodly Dwellings & fruitful Fields: A Mercy, which ought to be kept in everlasting Remembrance, and the Consideration whereof might well fill every Israelite with abundant Joy.—Therefore on this last day of the Feast; there were the highest Expressions of Gladness & Triumph; whence it is styled the great day. The several days of this whole Feast of Tabernacles were termed Hosan •• a ; because they used once on each day to compass the Altar, holding Boughs in their hands and waving them to'n'again, often crying out, Hosanna, i. e. Save now, I pray. But on the last day, they compassed the Altar Seven times, with the like Ceremonies and Acclamations; whence it came to pass, that this last day was called Hosanna Rabba, i.e. the great Hosanna, or as in our Text the great day of the Feast.—Upon this day also (as One observe • s) they did read the last Section of the Law, and likewise began the first; left; they might otherwise seem more joyful in ending their Sections; than willing to begin them.—Upon this day there was an universal Concourse and public Appearance of the People at the Temple; all being obliged to give their attendence on GOD's Worship there. The day of solemn Assembly in any Feast, used to be termed an high or great day . Hence the last day in this Feast was so called; & it is called with an emphasis that greatday, because it was eminently a day of calling assemblies. On this day they were said emphatically to make a solemn Assembly . Perhaps there was ordinarily at this time a more full Congregation than upon the first day; and therefore it might be called the great day: or it might be so called in comparison of the six days immediately preceeding, on which there was no such holy Convocation appointed.—But further , On this day

People (say the Jews, by the Institution of the Prophets Haggai & Zechariah ) were wont (and 'twas a custom peculiar to this Feast) with the greatest pomp and gladness to fetch water [in a golden • essel ] from the Fountain of Siloam, and to bring it into the Temple [with the sound of the Trumpet ] where the Priests receiving the same of them, poured it out upon the Altar together with the Wine of the Drink-offering. And, all this while the People sang that Passage of the Prophet, (Isai.12.3) With joy shall ye drew water out of the Well of salvation. This pouring out of water did (in their apprehension) denote the Effusion of the holy Spirit, and they hoped at this time to have the Spirit of GOD fall on them, as (according to Tradition) He did on the Prophet Jonah, when he was attending this Ceremony with Transports of Joy .—Thus we see. why the last day was called the great day of the Feast.

Now this was the solemn Occasion, upon which the Invitation in our Text was given. There is an Emphasis in the words, which speaks something remarkable in the season: In the last day, that great day of the Feast, Jesus stood, &c. There are various Grounds of this season's being chosen; which may be conjectur'd at. As,—

1. OUR Savior might make this Invitation in the People on the last day of the Feast, to b • nt man them the Insufficiency of all their Sacrifices on the foregoing days and the Inability of the Law to make the Comers thereunto perfect. At this Feast of Tabernacles (as was before observed) they offered a Multitude: of Sacrifices. Every day had a certain Proportion assigned . On the first day of the Feast they were to offer thirteen young Bullocks; two Rams, and fourteen Lambs without blemish; on the second day twelve Bullocks: and so on, every day the number of Bullocks, (the most costly part of the Sacrifice) gradually lessning; till at length it came to be but one Bullock, one, Ram, and seven Lambs; so that on the last and great Day of the Festival, the Sacrifices were sewer than on any other Day. Now the Account which some Jewish Expositors give of this Dimination, is to this purpose; that the number of Bullocks to be sacrificed in the first seven days of the Feast amounted to seventy , according to the number of the Heathen Nations then in the known World: for whom (as they tell us) these Oblations were made: and the Abating of the Sacrifices (say they) signified, that there would be a Diminution of those Nations, until all things were brought under the Government of the Messiah, who was the Expectation and Hope of the G •• tiles . Whereas the single Sacrifice on the eighth day (the great Holiday as they called it) purely respected the Israelitish Nation, and betoken'd their special Endeardness to GOD, as a holy & peculiar People.—The Account, which our Christian. Expositors give of that Abatement of the Offerings, is this, "It was to teach the Jews (says One not to tr • st to the multitude of their Sacrifices, nor 〈◊〉 expect Remission of Sins from them, but from the one and only Sacrifice of CHRIST. It might signify (savs another ) a diminishing or wearing away of the legal Sacrifices and Ceremonies. It signified into them (faith another that the LORD was to abolish those Sacrifices, and bring in a perfect Sacrifice in place of them, Jesus Christ once offered for all. It was hereby intimated to them (saith another that the legal Dispensation should wax all and vanish at last; and the multitude of their Sacrifices should end in ONE great Sacrifice, infinitely more worthy than them all".—And perhaps the might be one thing our Savior had in view, when he made the Invitation, in our Text on the last day. He would have them to know, that the Multitude of Sacrifices, they had been offering, would not suffice; that they needed another and better Sacrifice; that He himself was the only Sacrifice, acceptable and pleasing to GOD. Therefore on the last day, after a vast number of Offerings had been made, He stood forth, and called upon all, that (being sensible of the Insufficiency of the legal Sacrifices, and considering them as Types and Shadows of Things to come) still thirsted after something further (as necessary) to take away Sin and justify them in the sight of GOD: These (I say) He called upon, and invited them to come unto Him; whose Flesh is meat indeed, the great Sacrifice to be fed upon by Faith; and whose Blood is drink indeed; the Fountain, at which only the thirsty Soul (laboring under a sense of Guilt and Wrath) can have it's longing Thirst quenched.

2. OUR Savior might deliver this Invitation on the last and great day of the Feast, because then (as hath been observed) was a great (if not the greatest Concourse of the People. Much People were on this day gather;d together at the Temple; it being a Sabbath day, and the great day, when they were no longer obliged to dwell in their Texts; when they had taken their Fill of Mirth & Feasting, and were now most at leisure to attend the public Worship.—Our Savior then would not miss or forego so special an Opportunity of doing Good: but took occasion now to preach the Gospel unto to the People; that many hearing, many might come to Him and be saved! Seeing the Multitude, he was moved with Compassion toward them; and seeing how the Priests (their Teachers) neglected them. He (who is the great Prophet) fat himself with the greater diligence to teach the People, and deliver the Calls of GOD unto them.

3. THE People were now about to return Home and there could not be a more proper parting Word The Assembly was that day to break up, the Congregation to disperse, and all return to their own Dwellings. Our Savior therefore gave 'em this Word (the best the could be) to carry home with them. It was affecting to him, to think, that all that Assembly were soon to divide & scatter; that He himself was never more to see their Faces on this occasion (having now begun his dying Year) our indeed ever like to have an Opportunity again of speaking to so great a Body of People together, at least under such Advantages. And He might ••• sider also, that many of those, who were now ••• ven'd on this occasion, were never like to enjoy such another opportunity; it being probable that Death would prevent them.

HENCE our Savior takes his leave of the People, in the most proper manner, with this solemn Invitation in our Text. Some it's likely there were, who had not heard his Instructions and Exhortations in the Temple ever before; and were never like to hear him, if not at this Time. Some that heard him before, did not bred his Words: He now therefore renews the Gospel-Call unto them. Others perhaps had taken some notice of his Preaching and were almost persuaded to receive the Gospel: Now to confirm the Impressions made on such & to finish the good Work begun in their Souls, He again preaches to them; inviting those who had the Beginnings of a holy Thirst after GOD, to come unto HIM, and drink.

BUT finally, This might be occasioned by certain Customs & Ceremonies of the Day, Thus, on this day the Jews delighted much in feasting, allowed themselves to eat & drink plentifully, and to make great Mirth; which our Savior observing, He might thence take occasion to instruct them concerning the true spiritual Drink, and invite them thereunto . Again, Our Savior in his Speech might have reference to the Law, & design to call them off from their carnal Boasting and Rejoicing in that. Upon this day they kept the Feast of the Joy of the Law; because then they ended the Reading of the Law. Upon this day CHRIST, who is the End of the Law, stood up ; & called them off from their vain Boasting in the Law , to believe in HIM as the Messiah & Savior, who came to fulfill & abolish the Law of Moses. Again, These words of our Savior might be spoken in Opposition to he fore-mentioned Jewish Rite and solemnity of fetching Water; a Ceremony peculiar to this Feast, and performed on the last day of it. The 'forecited passage in the Prophet Isaiah, 〈◊〉 shall draw water with Joy. &c. is the chief Authority they pretend for that Custom . This Joy, they called the Joy of the Law: for by Waters (in Isai.55.1. and else-where) they understood the Law. And for this reason they drew and brought the Waters from the River Siloam to the Temple with so much pomp and joy. Moreover they add, that the Pouring out of the water there signified the Effusion of the holy Spirit; and therefore the Pouring out of the Water was accompanied with so much Gladness &Singing, because they expected the holy Spirit would be so pleased with their Mirth and Music, as to be charmed down, and fall upon them in the midst of the Solemnity, with his Divine Inspirations .—Now to this Rite and Ceremony, accompanied with so much Folly and Superstition, Our Savior's Speech in the Text & Context may be an Antithesis. As if he had said; "What, Have you so great joy only for a little water fetched out of the Fountain of Siloam? Verily, if any man believe on ME, even Rivers of living Water shall out of his own Belly flow unto him; i. e. in his own Soul he shall have Plenty of the Waters of Life: He shall be filled with all the Fulness of GOD , who is the Fountain of Life. He shall be so filled with the Spirit of GOD, as a Spring of Water, that it shall out of his heart break forth continually in his Actions .—Do you imagine the Waters (spoken of by the Prophet) metaphorically taken, do denote the Law? Nay, but they denote the Gifts and Influences of the holy Spirit, which the Messiah shall supply Believers withal.—And do you expect the Giving of the holy Spirit from the Lave, or for your carnal Joy in the Law? Behold, the Spirit is received thro' Faith, and comes not by the Law" .—If any man therefore desire any spiritual Good, let him come unto ME, believing on Me as the only and all-sufficient Savior, and he shall receive of the Fulness that is in me, to the supply of all his wants.—But finally some say This Water-offering or Libation of Water, (as they call it) was to denote the Blessing of Rain, which they then prayed for, as of special use against the approaching Seed-Time. For they judged, that at this Feast (when they were celebrating the goodness of GOD in the Harvest of the last Year) Divine Providence decreed & determined what Rains there should be in the following Year. [Perhaps this Notion might take countenance from Zech. 14. 17. Where GOD threatens such as neglect the Feast of Tabernacles, that upon them there shall be no Rain. ] However, it was their Custom at this Feast to pour out Water before the LORD upon the Altar together with Wine; the design of this Drink-offering was, that the Rains of the Year might bless them. At this Feast they offered Water to GOD to engage his smiles on the Seed -Time. Even as at the Passover they offered a 〈◊〉 or Homer; to obtain from GOD his blessing on the Harvest; and at Pentecost they offered a new Meat-offering, called the First Fruits, to obtain from GOD his blessing on the Vintage . And this Ceremony of fetching and offering Water was accompanied with the sound of the Trumpet, and with Singing of Voices and Instruments; with great Vociferation and noisy Acclamations. Now in relation to this, some think, CHRIST here is said to have cried, or (as the word properly signify's ) Proclamed with a loud Voice, lifted up his Voice like a Trumpet; making this apposite Proclamation, If any man thirst let him come unto me, and drink: taking occasion from their fetching Water out of Siloam, and offering it to bespeak the blessing of Rain; I say, from hence, our Savior who used to spiritualize Earthly Objects, and from all kinds of Occurrences discourse of heavenly Things, took occasion to exhort the People (as 'twere in the words of the Prophet ) To seek the Lord, till be rain Righteousness, upon them: and he invites them to repair unto Him, the true and living Fountain, (as 'twere in the words of another Prophet ) Ho, everyone that thirsteth, came to the waters, and he that hath no money; come ye bay & 〈◊〉 yea, come, buy wine & milk without money & without price. Wherefore do ye spend your money for that which is not Bread? And your labor for that which satisfieth not? Hearken diligently into me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your car, and come unto me; hear & your soul shall live.— With many such like words (we may suppose) He exhorted the People. It seems to be only the general Subject of his Discourse, that is hinted in our Text. No doubt there were considerable Enlargements, which it hath not pleased the holy Ghost to put on Record. However we must be thankful, that we have any part of what he said, written. For it is truly a golden Passage, a good Word, and worthy of all Acceptation.—The Contents of it have been in some little measure opened unto you: and the Occasion, whereon this blessed Speech was delivered has been shewn: Upon which I have made some large Remarks, suiting the season; it being now the last day of the Year, according to vulgar apprehension & account.—It becomes your spiritual Instructors to study to discern both Time and Judgment , and to find out acceptable words Now such, seasonable Words are wont to be. A word spoken in due season, how good is it ? How grateful and useful?—Wherefore, this Year coming in with a Sabbath, I took occasion (hoping I should speak a word in season) to counsel and exhort you to begin the Year with GOD. And it falling out, that it likewise ends with a Sabbath, I have also (thro' Divine goodness) an opportunity now to tell you, How to close the Year with GOD.—The Conclusion of the Year is a remarkable Period; and a very agreeable Time for more enlarged Devotions, for Self-examination; and for serious Reflections; which indeed do then very naturally flow in upon the minds of pious and thinking Christians, who accustom themselves to take a solemn and distinguishing Notice of such particular Seasons. There are many religious Meditations and Exercises, that at this time are peculiarly seasonable, which I might remember you of and exhort you unto: but as to these things, I have prevented myself in a great measure in my former Discourse, on the first day of the Year; wherein I spake somewhat largely of the Duties reflex, as well as prospective.—This notwithstanding, I have thought fit to say what has been already offered in the present Discourse; and shall now add two things further, relating more especially to our Savior's Speech in the Text; which it seems necessary to resume the Consideration of.

I would in the first place, call upon you all to examine yourselves, and, inquire, what regard you have had (more particularly in the course of the Year past) to the Duties required, and what Fulfilment you have experienced of the Promise made, in our Text. And then I shall conclude with a word of Exhortation; calling upon Sinners to hearken to and comply with the gracious Invitation of our Savior.

1. EXAMINE yourselves everyone, What Regard you have had to the Duties Mention'd in the Text; and what Fulfilment of the blessed Promise of our Savior therein offered.

HERE are two distinct Particulars. Wherefore—[I.] INQUIRE what Respect you've had to the Duties mentioned. Consider what has been your general Temper and Carriage in reference to those first and great Duties, of Thirsting after, and Coming to CHRIST for, spiritual Good.

LET me ask you here particularly,—

1. WHETHER you've been truly & rightly thirsting? Whether a real spiritual Thirst has been in your Soul?

(1.) HAVE you been thirsting after right Things? Have your Desires been placed on proper Objects? Have you been thirsting after the Favor, Image, and Presence of GOD, an Interest in CHRIST, his Righteousness, his Graces, and Comforts, &c? Or, Have you been craving after things of a contrary Nature? Have you not been thirsting after the Pleasures of Sin, and been drinking in Iniquity like Water?—Have you not been thirsting after Worldly Enjoyments, and the Delights of Sense; panting after the Dust of the Earth; and (as was affirmed of the King of Babylon) enlarging your Desires, as Hell, which cannot be satisfied? Have you not been too greedy of Gain; had a Heart exercised with covetous Practices: and gone astray, following the error of Balaam, who loved the Wages of Unrighteousness? Or, have you not been thirsting after the Honors of this World; been vainly ambitious of Preferments and Applause among Men?—Inquire whether your Heart has not thus been set up on Temporal & Earthly Blessings. What has been your Language? That , Who will show us any Good? What shall we eat? What shall we drink? And wherewith shall we be clothed? —Or that , Wherewith shall I come before the Lord, and how myself before the High God? What must I do to be saved?— Inquire whether you have been thirsting after spiritual Blessings; the things that are above and from above; the good and perfect Gifts, that come down from the Father of Lights; the River of his Pleasures, who is the Fountain of living Waters.—Thus, Have your Desires been carried out after a Righteousness, to justify you; being sensible of your need of a Righteousness, and the insufficiency of your own? Have you been thirsting after Grace, to sanctify you? Divine Strength, to uphold your Goings in the way of Truth? Divine Consolations, to pacify your wounded Spirits, and refresh your Souls in the midst of your distressing Thoughts? Have you thus been thirsting after the Waters of Life, spiritual Blessings?—Make solemn Inquiry into the Frame of your Souls with respect hereunto.

(2.) HAVE you been thirsting in a right Manner and Measure? Has your Thirst had the several Properties of a spiritual Thirst?— Have your Desires been Hamble? accompanied with a lowly sense of your utter Unworthiness of the least Favor from the LORD; and a renouncing of all Creature-Dependences for supplies.

AGAIN, Have your Desires been Eager, ardent advehement? • ache David's , when he longed, and said, Oh that one would give me Drink of the water of the Well of Bethlehem! Have you felt mighty Pain within, for want of the good desired? Have you felt in your breast a mighty ardour of Love unto CHRIST & his Benefits, because of their Superlative excellency and worth? Has your Soul been even broken for the longing it hath had to them?—Or have you (on the other hand) contented yourself with saint Desires, feeble and cold Velleities?

AGAIN, Have your Desires aster Spiritual Blessings been Transcendent and Superlative; and petemptory, without any Reserve? Have these Spiritual Desires been the Predominant, the ruling Desires of your Soul? Have other Desires been duly subordinated to these? No Desires entertained and cherishit that stand in Opposition to, or come in Competition with, or but what might be serviceable into this great Desire of the Soul: Have you been willing to part with all other things that 〈◊〉 might obtain these spiritual & heavenly things? Have you sound in your Heart a cheerful Readiness to sacrifice all earthly Enjoyments, that you might have Righteousness, and Grace, and Peace from GOD and a Title to the Inheritance in Light? Has nothing been able to quiet your longing Apposite Has your Desire been so strong as to allay all worldly Contentments, and quench worldly Desires; and dispose you to welcome the greatest losses and severest Trials; so that you might enjoy CHRIST, and Covenant-Blessings in him? Have you thus sought the LORD with your whole Desire ? Has your Expectation been only from the LORD, and have your Desires been thus resolute, absolute, and not standing upon Terms; nor having any Reserves? Has that been the unfeigned sense and language of your Soul, I count all things but loss, that I might win Christ .

AGAIN, Have you been uneasy and (in a sort) impatient, • ill you could get your Desire accomplished? Hope deser'd maketh the Heart sick. . Hath it been thus with you? Have you not been able to rest contented without those good Things you desire? And have you been longing with a holy Impatience? Has that been the Disposition & Language of your Soul, (Psal.143. 6, 7.) I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land. Hear me speedily. O LORD, my spirit saileth: bide not thy face from me, lest I he like unto them that go down into the pit. And that, (Psal.63. 1.) O God, thou art my God, early will I seek thee: my soul thir ••• ib thee, my flesh l • ngeth for thee in a dry and thirsty land, where no water is.

AGAIN? Have your Aspirations been Constant & Abiding? Can you say, (as in Psal. 119. 20) My Soul breaketh for the Longing, that it hath to thy Judgments at all Times? Have your Desires been unweary'd and unceasing? Have you not been tired with Waiting & Expecting? Or, Have your Desires been only in Some particular Moods; by Fits, & Starts, and in some Pangs of Conscience?

AGAIN, Have your Desires been Unlimited and Insatiable? Would no small Measures of Grace, no inferior Degrees of spiritual Blessings satisfy you? Have you been unwilling to fit down with, and stop at imperfect Beginnings of Sanctification & Consolation? Have your Desires been enlarged & unsatisyable; never quieted, but always craving after still higher degrees of spiritual Good, and Enjoyment? Or have they been stinted to certain Measures; and limited, only so far as may consist with such & such Ends & Designs?

FURTHERMORE, (and I shall add only this one word, which perhaps might more properly have been placed before) Have your Desires been Active and Industrious? Has your Thirst put you upon diligent Endeavors to obtain the desired Blessings? Or, have you contented yourself with idle Wishes, (such as the Desires of the Generality are) mere, lazy, fruitless Wouldings? Many Sinners seem wonderfully affected now and then under some awakening Word, or rousing Providence; and perhaps express their Desires in very pathetical Terms: but they donit proceed to suitable Efforts & Endeavors; they take no Pains, to obtain that which they pretend so vehemently to long after. They rest in Desire. The soul of the sluggard desireth but his Hands refuse to labor .—I appeal to you then, and call upon you to inquire, Whether this has been your unhappy Case, or no? Have you contended your self with empty, formal, unactive Wishes? Or, Has there been an agreeable Working a vigorous Laboring & striving after the good Things you desire?—The Psalmist said, O My God, my soul thirsteth for thee: and could moreover say, My soul followers hard after thee . If there be true &c fervent Desires, then the awakened Soul will follow hard after the LORD in the Way of his Appointment.—Let it be inquir'd then: Have you been soilicitous & studious to get rightly acquainted with the Gospel-method of Salvation by JESUS CHRIST? And have you given Diligence to comply with the Terms? Not objecting against them, nor discouraged by any Difficulties in the way. &c.

THUS let everyone examine himself concerning the first thing, this spiritual Thirst. If your Desires be found thus qualified; if they have been placed on proper Objects, and been exerted in due Ways and Measures, (such as I have mentioned) then you have truly thirsted in the sense of the Text; and are such as CHRIST invites to come unto him; which is the subject of the next Inquiry. Wherefore,

2. INQUIRE, Whether you have been rightly going to CHRIST, for the satisfaction of your thirst. Unto him should the Gathering of the People be Who is the Fountain of Salvation, the true Fountain of Shiloam; out of whom do flow Rivers of living & healing Waters. Well then, inquire; Whether you have been going to CHRIST in a right manner, to have your Thirst quenched.

HAVE you been going to CHRIST, in the way of Faith? Realizing his Sutableness & Safficiency to satisfy all the longing Desires of your thirsty Soul; having your whole Dependence on him, and a lively Hope in him for Mercy to help you. Coming to CHRIST, and believing on him, are equivalent Terms .

AGAIN, Have you been going to CHRIST, in the way of prayer? Have you gone daily to the Throne of Grace, and made known your Request by Prayer and Supplication; laying open all your Wants, and Griefs & Fears, and spreading all your Desires before the LORD? Have you gone to the Fountain; cast yourself at the Foot of Sovereign Grace, and upon your Knees labored fervently in Prayer, continuing therein without Ceasing, as the importunate Widow did, who is set forth as an Example ? Can you appeal to Heaven, and say with the Psalmist, Lord, all my Desire is before thee, & my Groning is not hid from thee.—My heart was • ot within me, while I was m •• sing the fire burned; then spake I with my Tongue.—And now Lord, what wait I for? My Hope is in thee—I poured out my complaint before the Lord: When my spirit was overwhelmed within me; I looked on my right, hand, and beheld; but Refuge failed me. I cried unto thee, O Lord, Thou art my Portion in the Land of the Living.

FINALLY, Have you been waiting on CHRIST, in the way of his Ordinances, and the use of Means? Have you been searching the Scriptures, attending on the Word preached, & going from one Ordinance to another, stretching forth your hands to GOD, and seeking the LORD diligently?—We read (Psal. 1 • 7. 9.) He satisfieth the longing Soul. "The longing Soul (as one observes) is in the Original the running Soul, the Soul that runs up and down (in quest of some desired good) from one Means to another; leaving none unattempted". Thus we should express our longing after CHRIST, and his Benefits. We must make due Improvement of all proper Means & follow him in every Way of his Appointment. We must go to the Wells of Salvation, to the Brooks of Water; and lay our Mouths to every Conduit-Pipe. If one Means will not do, then we should try another; if the more ordinary fail, then apply extraordinary: and never satisfy ourselves in any Duty or Ordinance, unless we meet with CHRIST (the desire of our Souls) therein, and of the Fulness that is in him, receive some precious Gifts.—Now let it be inquir'd: Had it been thus with you, in the general Course of your Life past and particularly this last Year? Have you been going to CHRIST, weary and thirsty, in the way of his holy Institutions; diligently improving the Means of Grace, and religiously attending all Gospel-Ordinances, with the whole Bent of your inflamed Powers?

LET everyone solemnly put these several Inquiries to himself; and thus examine into his Temper and Carriage (this Year more especially) with reference to the Duties mentioned in the Text.—And if you find yourself faulty, mourn your Guilt with deep Remorse. But if you have been truly thirsting after Spiritual Blessings, & rightly coming to CHRIST for them, Adore and magnify him for his Grace in you and with you; to which belongs the Praise of all your good Desires and good Deeds For it is the Spirit of CHRIST, who hath been working in you both to will & to do, of his good pleasure .

Now in the next place,

[2.] LET it be inquired, What your Receipts and Experiences this Year have been; or what Fulfilment you have bad of the blessed Promise in the Text. Our Savior promises here, That they who being athirst come unto him, shall drink, i.e. receive the Spiritual Goods, Influences, and Refreshments they need and crave.—Inquire then what Experience you had of the Accomplishment of this precious Promise. Have you received the Blessing from the LORD, and Righteousness from the GOD of your Salvation? Have you received the Remission of your Sins, the Gift of the HOLY GHOST, & Earnest of eternal Life? Have you met with CHRIST, and had Communion with Him in Ordinances & Providences? Have you had your Wants filled, your Graces & Comforts increased?

WHAT Nourishment have you received? What growth in Grace, in Holiness, & Virtue? Thô your Beginning (it may be) was small; yet has your latter End greatly increased ? Have you made gradual Improvements in Piety and Wisdom, been built up in CHRIST, & advanced in spiritual Stature? Or, have you come to a Stand, a Pause, & perhaps declined? Have you been as a watered Garden, bringing forth much Fruit? Or, as a parched Wilderness and an empty Vine? Has CHRIST been to you a Fountain opened, or a Fountain shut up, as to the Dispensations of sanctifying Grace?

AND then as to the Dispensations of Comfort, How has it been with you? Have you been refreshed with the Comforts of the HOLY GHOST, been made to drink of the River of Life, & had your Consolation abounding by CHRIST? Or, have you been denied those streams which make glad the City of GOD; and gone to every Pit for water, but come away ashamed, with your vessel empty, Your Soul dry & thirsty?—If this latter hath been your Case, be deeply humbled in the Remembrance hereof, mourning the Absence of the Comforter; and solicitous to find out the Cause, why good Things are withheld from you. But if the former be your Case; if you have opened your Mouth wide, & had large Draughts of living Waters, acknowledge the rich Mercy of our Lord JESUS CHRIST unto you: Adore Him as the blessed Fountain; Admire his free & distinguishing Grace towards you; Maintain a humble sense of your Unworthiness: Realise your unspeakable Happiness: Envy not the Men of this World the filthy Pleasures of Sin, & dreggy Delights of Sense Retain the memory of your former happy Experiences, and let these whet your Appetite and raise your Expectations for the future; make you long for immediate access to the Fountain itself' and make you more frequent in your approaches to the Throne of Grace, more diligent in your attendance upon the holy Ordinances of CHRIST.

LET me here apply all the foregoing Inquiries, and Counsels, particularly to such as have this Year met with Sickness, Bere •• oments, and the like. It has been a very sickly & dying Time of late among us, and few there are but what have been visited with fore Sickness, either Themselves or Families, and many of us have met with bereaving Dispensations. Now let us Inquire, What have been our Frames, Carriages, and Experiences in the Months of Affliction that have passed over us. What was our Petition & Concern in the days of our Distress? Did we thirst after spiritual Blessings, or bodily Comforts, most? Was 〈◊〉 Life & Health & Ease, that we desired chiefly? a Pardon, Grace & Glory? Did we hunger & thirst after Righteousness, and our Souls pant after GOD, the living GOD? When his Waves and his Billows called over us, was our Prayer to the GOD of our Life? When we were in the Furnace, d • d'we ingreat his Favor with our whole hearts? Was our Desire towards Him and the Remembrance of his Name? Did we hope in his Word, and our Eyes fail for his Salvation?—Did we experience the Manifestations of his Love, and enjoy his gracious Presence? Did He command his loving-kindness in the Day-time, and was his Song with us in the Nightseason?—Have we come forth, as Gold out of the Fire, purify'd and refined? Can we truly say, as the Psalmist did, It is good for me that I have been afflicted: Before I was afflicted, I went astray, but now have I kept thy Word. Beho'd I have longed after thy Precepts: Teach me thy Statutes. I have sworn, and I will perform it, that I will keep thy righteous Judgments. Are these the present Sentiments, the Desires, & Resolutions of our Souls? Or, are our Vows forgotten, our Desires cooled, our Lusts revived, and our former vain Conversation returned to?—Let everyone very seriously 〈◊〉 their these Questions to himself, and let Conscience give a faithful answer. Such whose Hearts condemn them, let 'em be covered with shame, and fear left some more aggravated Judgments sp •• lily overtake them. But let such who have the Testimony of a good Conscience, rejoice in the LORD, and walk worthy of the LORD to all pleasing.

THUS much for the first general Head; the Examining ourselves with Relation to the Duties and Promise in the Text.

11. LET it be a record of Exhortation to Sinners, that they would now hearken to the Invitation of our Savior, and comply with the Duties required by been in the Text. The Invitation of CHRIST is, If any man thirst let him come unto me. O let every Sinner see to it, that he get his Soul instamed with a spiritual Thirst, and go to the Lord JESUS CHRIST for spiritual Satisfaction.

(1.) LET secure Sinners laber to get their Sends inflamed with a true spiritual Thirst, O donit he cool towards the spiritual Blessings and heavenly Things, that are in CHRIST JESUS. Labor to see the Evil, and get a rooted Abhorrence, of Sin, which separates between CHRIST and you, & withholds those good Gifts from you. Labor to see the Vanity of the World, and Emptiness of all Creature Comforts. Be convinced of the Excellency & Necessity of Spiritual Blessings. Realise it, that these are the best of Blessings; that they only can afford solid Satisfaction to the Soul of Man, & really supply it;'s Wants. Remember, You are naturally in a perishing State; your Souls are as the dry & parched Desert, or as the chased panting Hart; and without seasonable Relief you must needs saint & die. You cannot be happy, but must be miserable, so long as you abide in your present forlorn Condition, whether you resent it be not; And the less you resent it, your Case is so much the more wretched & hopeless. O labor therefore to see the woeful Indigency and Misery of your natural State; to know your Trouble, and feel your Need: and he concerned to obtain Help & Supply. Be in an Agony of Soul, and give no Rest to your Thoughts nor Sleep to your Eyes, 'till you have found where and how you may escape the doleful Misery, which is upon you. If you remane in carnal security, there is no Remedy for you; Die you must unavoidably, and you will perish wonderfully.

(2.) LET awakened thirsty Sinners go to JESUS CHRIST for spiritual Satisfaction. Such of you as are under Convictions, that have your Eyes opened to see your perishing Condition by nature, and whose Souls are inquisitive and craving after the Waters of Life; Be directed and encourag • d to go to JESUS CHRIST for a supply as the hunted Hart to the Water-brooks, or the thirty Israelites in the Wilderness to the Rock smitten.

To animate you, considers,

1. SUPPLY and Satisfaction is to be bad in CHRIST, and no ahere else. A Thirst after Happiness in general, 'tis what all Mankind do conspire in, though' they exceedingly vary in their Judgment and Choice of the Object of Blessedness But now infallible Divine Declaration, as well as constant human Experience, abundantly shows, that nothing can satisfy the Cravings of the Soul, but a Good that is spiritual, immortal and immutable; agreeing with the Nature of the Soul, and proportionable to it's Necessities in our fallen State. Now all this Good is treasured up in CHRIST, and in Him alone. There is nothing of it in the Creature. The World is but a broken Cistern, that can hold no Water, nor yield any true Satisfaction: and if you seek anywhere among Carnal Objects for Refreshment; they will certainly deceive your Expectations. CHRIST is the Fountain of living Waters. All our springs are in Him. All Fulness dwells in Him: a Fulness of Sufficiency for Himself, a Fulness of Redundancy for Believers: a Fulness of Merit & Righteousness; a Fulness of the Spirit of Grace & Comfort; a Fulness of Glory. In CHRIST there is enough to supply all our Wants, and to satiate our utmost Cravings. In him there is an exceeding Abundance of all Good, above what we can ask or think. Enough for You; enough for Me; enough for All that thirst: and infinitely more than enough. Joh. 4. 13, 14. Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up to everlasting life. Consider,

2. You are invited to come to CHRIST for all needful supply & satisfaction. The Good that is Fountain'd in CHRIST is communicable; and thirsty Souls are bidden to come unto CHRIST for it. He is not a Fountain sealed, and inaccessible: but a Fountain opened, and freedom of Access to it is allowed yea, Invitations to repair unto it are given CHRIST is exhibited, and offered to thirsty Souls, in the Word written & preached: and there they are wooed with much importunity to come unto CHRIST, and accept of him. Isai. 55. begin. Ho everyone that thirsteth come ye to the Waters Wherefore do ye spend your Lab us for that which satisfieth not? Incline your Ear, and come unto Me, and your soul shall live. 2 Cor. 5. 20. We are Ambassadors for Christ, as though' God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.

3. THE Invitation is backed with many Promises and Assurances of Satisfaction in Case you will come. The LORD has obliged himself by the most inviolable Promises, to make you welcome, to give you a kind Reception, and so supply all your Need according to his Riches in Glory, if you repair unto him in the Gospel-way of Faith and Repentance. Thus, Isai.41. 17, 12. When the Poor & Needy seek Water and there is none, and their Tongue saileth for thirst, I the LORD will hear them. I the God of Israel will not forsake them. I will open Rivers in high places, &c. Rivers of Grace, Rivers of Consolation, Rivers of living Water; But this spake he of the Spirit, which they who believe on him should receive . Isai. 44. 3. I will • our Water upon him that is thirsty, and Floods upon the dry Ground: I will pour my Spirit, &c. Mat. 5. 9. Blessed are they which do bunger & thirst after Righteousness: for they shall be filled. Joh.6. 35. 54. He that believeth on me shall never hirst (never want any good thing, but shall have all things necessary for Life & Godliness) Whoso drinketh my Blood, hath eternal Life, and I will raise him up at the last day. Mat. 11. 28. Come unto Me, all ye that labor & are weary, and I will give you Rest. —Thus you have many great and precious Promises, to encourage your Faith & Flight to CHRIST. And from hence you may be sure of meeting with a kind Entertainment, if you go unto Him. He hath expressly said, Joh. 6. 37. Him that cometh to me, I will in no wise cast out.

4. THE Invitation is most gracious, and condescending, 〈◊〉 well as the Offer universal. The Fountain stands open for all believing Comers, to partake at free Cost. No Exception is made against any thirsting penitent Soul, however vile & sinful. No Personal Merit is insisted on; No Price demanded, nor any Returns expected but those of Gratitude & Obedience. You that are utterly unworthy, and have no Qualifications to recommend you, nor any Thing to tender as a valuable Consideration, are notwithstanding invited to come, if you thirst. So runs the Invitation, Isai.55. 1. He, everyone that thirsteth, come ye to the waters, and he that hath no Money; Come,—without Money, and without Price.—And so stands the Promise, Rev. 21. 6. I will give to him that is 〈◊〉 of the Fountain of the Water of Life freely. O the abounding Riches, and astonishing Freeness of Divine Grace! Let every Soul be transported with this Thought; and hereby be persuaded to close with CHRIST upon Gospel-Terms.

5. YOUR going to CHRIST is undispensably necessary to your Participation in the 〈◊〉 of the Promise. You must go to the Well of Salvation, & draw water out of it, in the Gospel Way; Otherwise you will never partake of the Waters of Life. If you do not drink of these living Waters, what will it profit you to have had the Discovery & Offer of them made unto you? And you will never have them given you to drink, unless you go to CHRIST for them in the way of Faith & Repentance. Unless CHRIST dwell in your hearts by faith, unless you receive him upon Gospel-terms, you will certainly miss of Satisfaction & Happiness. Hence that Complaint of our Savior, Joh. 5. 40. Ye will not come unto me, that ye might have Life. Hence likewise that solemn Expostulation of the Apostle, Heb.2. 3. How shall we escape, if we neglect so great Salvation?

O let every thirsty Sinner then be persuaded to come to JESUS CHRIST in the way of his Appointment: Accept his Invitation, & venture your Soul upon his gracious Offer, If any man thirst, let him come, and drink. Donit proudly stand upon Terms; but submit to the humbling Methods of the Gospel, and comply with it's reasonable Demands. Make no vain trifling Excuses. Say not, I have nothing wherewith to purchase these Benefits: For they are freely tendered to you. Say not, I am unworthy and, dare not come: For the more unworthy you are, the more will Divine Grace abound and triumph in the free bestowment of Gospel-benefits upon you. And the more humbly sensible you are of your own Unworthiness, the more welcome you shall be to GospelGrace. O come then at the Master's Bidding; see that you refuse him not . Come to the Well-head; Open your Mouth wide, and it shall be filled : You shall be abundantly satisfied with the Fatness of his House and drink of the River of his pleasures . But if you reject his Invitation, and refuse to come, you will ever long be parched up with a fiery Thirst, and perish with a burning Drought. O realise the absolute Necessary of your Coming to CHRIST, and get your Heart affected more and more with the sense hereof. Realise the utter Emptiness of the World, and Renounce all Creatures, as perishable Streams, s lying Vanities & Refuges of Deceit. Renounce every Lust, as an opposition to CHRIST; and disclame all Confidence in any supposed Righteousness of your own, as standing in Competition with CHRIST: and say with Ephraim , What have I anymore to do with Idols? Let all the Disappointments you have hitherto met withal, when wandering from Mountain to Hill in pursuit of Happiness, help to drive you to CHRIST, and hasten your Flight to him for Satisfaction; who only can flake the Thirst of your longing Soul. Realise CHRIST's Ability & Willingness to do this: and Plead his Sufficiency. Go to his Throne of Grace; fall down at his Foot, and beseech his tender compassions, Come near to his Seat, & fill your Mouth with Arguments; Take to yourself Words, and tell him, That your thirsty Soul is ready to faint & famish; and that you know not whither else to go but to him for Relief and Refreshment; that he is able, yea has offered to bestow the same upon you; and that this will be a glorious display of his sovereign Grace,—Thus plead his own Glory; plead his Promises; plead your own absolute Necessity: and Resign yourself to his Covenant-Mercy; begging that he would take Pity upon you, & make your perishing Soul an Instance of the glorious Triumphs of his Grace and saving Power.—Seek the LORD, & wait on him in the use of all proper Means, attending on all his holy Institutions, resolving to be found in the Way of his Blessing.—Wait patiently & perseveringly; keeping up your Appetite, and maintaining an humble Expectation: referring it to his infinite Wisdom to choose his own Time & Way; but still resolving that you will expect all needful & saving Communications from him, that you will follow him with your importunate Sollicitations and never give him any Rest, till he hath satisfied you with good Things; that (with Jacob) You will not let him go, except he bless you, —Let not any Delay of Divine Supplies discourage your Hopes. damp your Thirst, or check your Pursuits after them. But wait resolutely: Repair frequently to the Fountain of Grace; Come time after time, and trust in the LORD at all times: Pour out your Heart before him, continuing in Prayer without Ceasing; and in due season you shall receive, if you saint not.—Come with enlarged Desires for it is a full Fountain, over-flowing, & ever-flowing; it's Waters fail not, but an infinite Plenitude remains, though' an innumerable Multitude have drank thereof & been satisfied. "Come away then to the Fountain, and drink your Fill of it . Come as you are however vile & unworthy,—for the Fountain is free. Come to have all your Wants supplied here; for the Fountain is full. Come now, while it stands open, and is accessible. Come speedily, instantly: Defer not so important an Action one Moment longer. You have delayed too long already; & have thereby grieved the Spirit of GOD, & wronged your own Soul. Notwithstanding, there is still Hope that you many speed, if you come to CHRIST 〈◊〉 seek him with your whole Heart. Now is the accepted Time. But possibly, if your miss the present season, it may be afterwards too late. E'et long the streams of Ordinances may be dry'd up; and the Fountain shut up the Passage to it stopped, and an unpassable Gulf fixed between that & you. Death may soon out you off, period all your Opportunities, and dash your Hopes in one Moment. You may die this Year, this Month, or Week; yet this Night thy Soul may be required of thee: & then what will become of you if not found in CHRIST, the Fountain of Salvation! You may read your Doom in Prov.1. 24. &c. Because I have called, & ye refused, I also will length at your calamity, I will 〈◊〉 when your Fear cometh. When your Fear cometh as a Desolation, and your Destruction cometh as a Whirlwind. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me. O tremble lest these Words of Terror be one day pronounced concerning you. Beware then of dangerous & sinful Delays. If any man thirst, let him come to the Waters now, even now while it is called, To day. Make Haste; and what thou doest, do quickly. Rev. 22. 17. The Spirit and the bride say Come. And let him that heareth say, Come. And let 〈◊〉 that is • thirst come: And whosoever will, let him take though water of life freely.

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 advanced to the extraordinary office of a Prophet (in the days of good Josiah ) when very Young: and continued a long whole; though not nigh so long as Hosea (the first writing Prophet, us some think) who is said to have prophesy'd near Ninety Years. And yet Jeremiah's Book is larger considerably than his. We have reason to think that Hosea preached as much as he, and perhaps had as many Revelations: but there was not so much of his published, or at least not handed down in the sacred Records.

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

THE Style even of the inspired 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 meners. As Pan • & Apolles, & 〈◊〉 , under the New Testament are noted as very different Speakers; so were Hosea, Isaiah, and Jeremiah under the old.

HOSEA (as Critics observe) used a Style very 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 manner of speaking was more familiar, plain, and unpolish'd. However, there appears a great deal of holy flame & server in his Preaching. He was a very painful, faithful, 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 Enlargements) and here we find a Variety of the most pathetical Exhortations, with the most moving Admonitions, Reproofs and Warnings. But all very little regarded by the Men of that generation, to whom he preached. It was a great favor to the People, that this excellent Minister so long continued laboring in the word, and zealously affecting 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 despised his youth, and regarded not his age. They gave him very base, harsh, and ungrateful Treatment. He seems to have met with more ill Usage and Persecution, than any of his brethren the Prophets. He calls himself a man of Contention to the whole Earth; and complains of his people, saying, Everyone doth curse me, though I have done no man any wrong. Neither the innocence of the Dove, nor the Wisdom of the Serpent, could secure him from unjust Calumny, Malice, and Ill will. As became a faithful Prophet, he set himself to bear Witness against, and to reform, the Corruptions of the Times: but was always opposed, and malign'd by his thankless and ungenerous Country-men. They despised 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 Jeremiah: for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet: come and let us smite him with the tongue, and let us not give heed to any of his words. Give heed to me, O LORD, and hearken 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 faithful reproving their Sins, and warning them of approaching Judgments. The occasion is hinted in the introductory word, T HEN said they, &c. Which affords us this Observation; That it is sometimes the Humour of a vain World, to be enraged at the Ministers of GOD, for their Fidelity and holy Zeal: because they donit 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 awful Threatenings of GOD before them; This kindles their Anger.—But what an unreasonable humor is this, and how very wicked? 'It is as if the Patient should fly in his Physician's face: and as if one should 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 touched and grated upon in the faithful preaching of the Word, do usually turn the vilest Haters of GOD's Servants, and show 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 insinuated. The Law shall not perish from the priest, nor Counsel from the Wise, nor the Word from the Prophet; Come, let us smite him, &c. As if they should have said, He is a false Prophet, and contradicts our Teachers, (who have the promise of GOD's perpetual presence) and therefore 'tis no Injustice to oppose & 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-privileges still.

AGAIN, We might observe, That when any are enraged 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 called on & stirred 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 Jeremiah; 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 abused him. Chap. 20. 7., &c. I am in 〈◊〉 daily everyone mocketh me. For since I spake,—the word of the LORD was made a reproach unto me.—Then I said,—I will not speak anymore 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 Familiars watched for my halting saying, Peradventure 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: therefore my Persecutors shall stumble, and be greatly ashamed, &c.

WE may further observe; It is often the unhappy fruit of Persons Rage & Prejudices against the LORD's Ministers, that they despise their Preaching and disregard the solemn Messages of GOD delivered • y them.—And they said, Let us smite him with the tongue, and let us not 〈◊〉 heed 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; profanely scoff at their Warnings and Reproofs; and revile them as only serving their own Passions, when persuading 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 together, (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 remembered.—It was a true, but infamous Character given by our Savior of Jerusalem in his day, and was put on Record for the Jews shame and Christians admonition; Jerusalem, 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, It is 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 ungrateful People. But how base is such ungratitude, and how cutting to •• ngenuous Spirits! How cruel & barbarous, and devilish 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 have 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 implied in the Text, and fully expressed 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 carried away captive, And again, When I would comfort myself 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 Adulterers 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 appealed to GOD, to vindicate his innocence 〈◊〉 applied to him for Redress of his Difficulties. He carried his Complaint to the Throne of Grace,& opened his Cause to GOD; asserting his own Integrity and begging Divine appearance for him v. 19. 28. Give heed 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: remember 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 show him their trouble, and pair out their complaint before him , 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 should 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 Neighbors, which Charity or Prudence requires them to conceal from Men.—Again, they know that GOD is infinitely wise & discerning, king & inpartial: 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. 〈◊〉 Moreover, 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 & Resentments into his ear, & bosom. By which means, they often obtain Peace & Ease of Mind, and refresh their oppressed Spirits.—'This is a Method, which all in the present Case should pursue. But then they must see to it, that they mourn in there Complaint after a godly sort. They should 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 sinful Passions, revengeful Motions and rancorous Invectives: And in a durable frame; blessing such as curse them and praying for such as despitefully use them: Finally, with hope & trust in GOD; encouraging themselves 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 complained that the People whom he preached unto, were resolved to give 〈◊〉 unto him. MEN would not hear the World from his mouth, nor give heed to his Preaching: however, he trusts that GOD will have regard to this labor of Love, and accept him in it. NOTE, It is matter of comfort to faithful Ministers, that though 〈…〉 & despite their Preaching, yet they may hope that GOD will accept & 〈◊〉 their Endeavors; and though Israel be not gathered, yet their Reward is with GOD.—Or, Men would not take notice of his Grievances, and do him Justice: he therefore 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 & Wicked Attempts; let them be confounded & dismayed; but let not me be confounded nor dismayed .

AND then he backs his petitions with several Pleas. Shall Evil be recompensed for Good? Shall such base Ingratitude go unpunished? 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 wicked , Save me from all them which persecute me. My Defense is of GOD, who saveth, the upright in heart . Let them curse, but bless thou — Remember,. that I stood before thee to speak Good for them, and to turn away thy wrath from them. He humbly appeals to GOD concerning his Fidelity & Compassion to that sinful 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 expresses it (in Chap.17.16.) As for me, I have not bastned from being a Pastor in follow thy Instructions; neither have I desired that woeful day; thou knowest that which came 〈◊〉 of my lips was right before 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 Labors 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 special mercy to such as tremble at his word, and espouse his cause, and entreat his favor, In a day of wrath on a professing People. He throws himself upon the Divine Pity, and Covenant-faithfulness. 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 & compassionately endeavor'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, hastening upon them.—This is probably the Prophet's Meaning in the Text; as may he inferred from like Expressions else-where. Thus Chap. 15. 15. O LORD Thou knowest; remember me 〈◊〉 the and revenge me of (or rather, vindicate & distinguish me from) my Persecutors; take me not away, but spare ine it thy Long-Suffering: Ruin 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 favor rejoice my heart, when my Enemies do all they can to terrify me; and now such an awful day of common Calamity is inevitably approaching, LORD, in the midst of my though'ts let thy Comforts delight my Soul.

FROM the Text thus explained we might raise several Observations. As; That the true Servants of GOD and Friends of Zion will be resolute & hearty in seeking the Good of Jerusalem, though they may be very unworthily requited for it.— Again It becomes the Servants of GOD to be very mournful Spectators of the Sins of a professing People, and of the Judgments inflicted, or threatened therefor.— Again They should labor by all possible methods to prevent Judgments coming on a People; or if come, to remove them.— Again, They should keep up a cheerful Hope in GOD in the worst times & under the darkest prospects. Finally, when they have done their best Endeavor, 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 remember 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 Rejoicing in the day of Evil, and their Support under the unjust Reproches, & ungrateful Treatment of such as they deserve better Usage from.

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

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 endeavoring to reconcile a provoked GOD to a sinning People, & using proper methods to put a stop to the course of his Judgments that we may not be consumed utterly.

IN the Doctrine are several Propositions expressed, or implied. 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 vengeance 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 professing People, might be evidenced from Divine Declarations, Threatenings and Warnings; and from many sorrowful Examples of Vengeance, &c.—National Sins bring national Judgments everywhere. But if Israel, (the holy Nation) sin, they shall be punished 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 entreated, 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 Extention, he ordinarily begins with fewer and lesser Judgments, proceedings gradually, from gentler strokes to severer scourges . And he is represented as not knowing how at last to give the fatal Blow, & bring total Destruction, even on the obstinately, 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 Inflictions of his Wrath, upon a Peoples thus doing; though 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 ordinarily a Remnant of GOD's faithful Saints & Servants. Thus at the times, which our text refers to, though all Religion seemed 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 People of GOD, that Elijah complained, saying, I am left alone and they seek my Life; yet what saith the Answer of GOD to the Prophet? I have reserved to myself 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 Election of Grace .— Abraham, when interceding for Sodom, hoped 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 Providence, 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 though 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 Reconciliation. In all approved methods they must do what in them lies, to recover the Divine Favor, and secure the Divine Presence with such a People, which is all their Safety, Glory and Happiness. They should thrust into the Gap, and stand between an offended GOD, and a provoking People; 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 proper means to effect a true and thorough Reformation among a backsliding People. Thus there is Work, first respecting GOD, and secondly, respecting Men; which they are called to attend.

[1.] THEY should stand before GOD, making Intercession for an afflicted People. This was one method, 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 Deslation 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 quarrelled with GOD. because He delayed the Execution of Vengeance on Nineveh. No; he was far from desiring the evil day, as he professes, Jer. 17. 15. Thô he was persecuted, malign'd, and reproached by the People; and though they lightly esteemed his Prayers; yet he was a fervent Intercessor for them: for so it becemes the Children of GOD, (who is kind to the evil and unthankful) to overcome Evil with Good, and to return Blessing for Cursing. Indeed sometimes we find this Man of GOD passionately beging the Divine Appearances for him against his more malignant Persecutors, & prophetically imprecating Judgments upon them; but as to the People in general 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 Obligations, which the Saints are under to make intercession 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 anything a Duty. Now it is in several places of Scripture expressly enjoin'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 supplication 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 boaled. 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 obliged to the doing of it, by the inviolable Authority of GOD, their great Lawgiver and King.

2. THIS is very pleasing to GOD, The LORD loveth the gates of Zion, and desireth it for his habitation. And th •• he will be angry with his People, if they forsake his Law, and will visit their Iniquity with stripes; yet he doth not afflict willingly. 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 People, 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 brought to a stand, and not knowing what to do: Isa.59. 16. He saw that there 〈◊〉 man, and wondered that there was no Intercessor, —was displeased & amac'd astonished as it were, not knowing what method to take.—Whereas if any of his Saints stir up themselves 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 . The LORD taketh pleasure in them, that hope in his Mercy , 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 . 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 interceding for Jerusalem, had an Angel from Heaven dispatched to him, with an Answer 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 supplication before the Lord my God, for the holy mountain of my God; yea, whiles I was speaking in prayer, even the man Gabriel,—being caused to fly 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 show thee; for thou art greatly beloved. —GOD is very ready to hear the Prayer of the upright, especially 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 beloved, and very acceptable to him.—Which consideration affords a very strong argument to enforce the duty upon them: since they are bidden to choose 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 Honor of GOD is what his Saints should be very tender of, and jealous for: This should 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 concerned 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 covered with a cloud, in the day of GOD's holy indignation: when the adversaries of Zion mock at her Sabbaths; and they that honored 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 concerned for his suffering honor; and from this Principle, be fervent Intercessors 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 swayed by this argument, and therefore made use of it to strengthen his faith, in pleading 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 show 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 Acknowledgment of their dependence on him for needful salvations, and their belief of his ability & willingness 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 Welfare 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. Everyone should 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. Everyone should 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 should be also tender Affection. All the Processors of Religion are very nearly allied to one another. They are Fellow-brethren by Nature, as Men; and by religious Profession, as Christians: And it is required of them, that they love as Brethren; having compassion one of another, being pitiful, and courteous, 1 Pet. 3. 8. Yea, they are Fellow- members; being all baptized into one Body, (1 Cor. 12. 13.) And the Members should all have the same Care one for another, and everyone 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 should suffer with it. Rom. 12. 15. keep with hem that weep. Heb. 13. 3. Remember them which suffer adversity, as being yourselves also in the body: Members of one and the same Body with them.—Queen Esther (of glorious memory) so loved the Jews, (then the only professing People of GOD, and the Nation she belonged 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 contry to Law, to beg the Lives of her Nation; thus arguing with herself, ( •• th.8.6.) For • ow can I endure to see the evil that shall come unto my people or how can I hear to see the destruction of my kindred? —This Consideration was one motive of King David's noble Resolution, to seek the good of Jerusalem: Psal. 122. 8. For my brethren and companions 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 would obtain from GOD the Mercies, which they desire, and the People need. The Saints must ask, if they would receive; and seek, if they would find. Even when GOD has promised to do great things for his People; yet for the exercise of their Faith, and to put honor upon the Duty of Prayer, He demands that his Favors 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 should, 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 Favor. 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 upon 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 stayed the hand of GOD, when listed up to execute vengeance.

THUS the fervent Supplications of holy Lot Obtain'd deliverance for Zoar, when the LORD condemned Sodom, and the Cities about it, with an utter overthrow. Thus Moses, being man mighty in Prayer, often prevaled with GOD by his intercessions for the Salvation of Israel. Psal. 106. 23. He said that he would 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 thereof for himself, Hezekiah the King, and Isaiah the Prophet prayed, and cried to Heaven; and the Lord saved Jerusalem from the Enemy. So when the Jews were in Captivity, and the walls of Jerusalem broken down, Nehemiah wept, & fasted, and prayed to the GOD of Heaven, that he would grant him favor 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 inclined 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 Heaven; 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 forbear long, for their sakes. Hence when the LORD is unalterably resolved to bring speedy Destruction on a People, he bids his Servants not to pray for 'em anymore; because he would 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 should 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. Verily; it shall go well with praying Saints, though it go if with a sinning People, Such are sometimes exampled from common Calamities. GOD orders the destroying 〈◊〉 not to touch them. They are marked for favor and protection. (Ezek.9. 4, 6.) And this prospect should 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 anger. —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 assures a Reward to them that are her praying Friends.

HENCE from a principle of Self-Love, the Saints are strongly obliged to the Duty under consideration. Their own Interest is a Bond upon them, and bespeaks their diligent attendence to the Work.

6. THE Saints are many times obliged to pray for their People, when a day of GOD's anger is passing over them, because their own sins have conspired to pull down Judgments upon them. The Sins of GOD's own Children, which in times of Temptation 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 zealous Magistrates the most faithful Ministers, and even the best of GOD's people, can seldom acquit themselves from contributing to the public 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, provoke GOD to make a Breach upon his house, and a dreadful Gap in the Walls of Jerusalem, Sometimes 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 bringing 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 exempt 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 sympathize 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 should 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 desire and prayer to GOD for Israel: Thus particularly in Psal. 102. 13, 14. Thou shalt arise and have mercy upon Zion; for the time to favor her, you the set time is come,. For thy servants take pleasure in her stones & favor 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 prefer not Jerusalem above my chief joy. —And what shall I more say? for the time would fail me, to tell of Gideon, and Joshua, and Mordecai, and Nehemiah, 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 Worthies, who through faith & prayer obtained deliverances for Jacob.—It was a noble saying of the Prophet Samuel , 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 followed 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 〈◊〉 Nation mightier and greater than they. —Yet this could 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 . So great was his Zele for them; notwithstanding the Abuss he had received from them: which might seem enô to have stopped his mouth, and turned his heart from them.—Thus we have the Saints in former ages for our Pattern. These things were written for our Admonition and Imitation, upon whom the Ends of the World are come. They reproach our Neglect, and countenance our Discharge of the Duty under consideration.

FROM the Premises, I think the Conclusion is sufficiently evident, That the Godly among a degenerate 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 yourselves 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; qualified 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 . Pray for the Peace of Jerusalem . Gather yourselves together; before the fierce anger of the LORD come upon us: Seek ye the LORD. all ye meek of the earth . Arise, cry out in the night: in the beginning of the watches pour out your heart like water before the face of the LORD . Trust in him at all times; ye People, pour out your heart before him: GOD is a refuge for us : 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 !—And then it may be the LORD will be jealous for his Land, and will speak peace to his people and to his saints.— Behold, 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 darkened, 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 occasion 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 shut, and a spirit of Prayer for Zion be wanting, it will be a threatening Symptom. Such a stupid prayerless Frame is very criminal in itself, 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 should 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 mightily unto him, this looks like a comfortable Presage, 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 promised ( Isa. 62. 6, 7.) as a Preparatory for and Earnest of approaching Salvations, that he would stir up some to be fervent & constant in their Intercessions 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 between GOD and his People, and make Atonement for us. Let Hezekiah the Ruler, and Isaiah the Prophet together, cry to Heaven for Divine Reliefs. Yea, for this let everyone 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 Generation-Service, which even the poorest and lowest of the People may attend. The least & weakest may be the Pillars of a Place, and instrumental Savior's of a People, by their powerful Supplications. 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 Remembrancers 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 Zion's sake will I not hold my peace and for Jerusalem's 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 particularly 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 Favor towards us, and all that which is necessary to prepare for and entitle to the same. Beg that GOD would take away all Iniquity, which ft ins our Glory and withholds good things from us: that he would heal our Backslidings, receive us graciously, and love us freely. Beg, that he would pour out his HOLY SPIRIT on Magistrates, and Ministers, and on all his People; and succeed proper means used for promoting a general Repentance among us; that Glory may still dwell in our Land. All that have any Interest at the Throne of Grace, are this day solemnly called upon to list up their servant 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 Righteousness and Showers of Blessings on his People

BUT then if you would be heard in your Supplications, you must take heed how you pray. Let me hint a few things here, by way of Direction.

(1.) YOU must pray, confessing the Public 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 presenting my supplication before the LORD my GOD, for the holy mountain, &c. His Prayer and Consession 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 prayed day & night, for the Children of Israel, did also confess 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 Nehemiah's Book. And the whole Book of Jeremiah's Prophecy, as well as that of his Lamentations, abounds with Humiliations, and with Consessions of the sins of GOD's People.—It has been the Temper & Practice of the Saints in all Ages to mourn the Public Guilt, when asking for Public Mercies; to confess the Sins of the Times & Places in which they lived; 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 . 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 Supplications for the Restoring of his Favor and Pity towards 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 .—O LORD, Righteousness belongeth unto thee, but unto us Confusion of Faces, as at this day, because we have sinned against thee .—After all that is come upon us for our evil Deeds, Thou our GOD hast punished us less than our Iniquities deserve. O LORD GOD of Israel, thou art righteous. We cannot stand before thee, because of our Trespasses —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 .—Such Acknowledgments as these you must make, with GOD's Servants of old, when praying for this sinful People. You must, in their Name, take to yourselves 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 Thanksgiving 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 Deliverance begun: Ezra 9. 8, 9. And now for a little space, Grace hath been shown 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, Blessed be thy glorious Name, which is exalted above all Blessing and Praise, &c. And afterwards they go on to celebrate particular Instances of Divine Goodness. So likewise the 106th Psalm is a beautiful 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

(4) YOU must pray in Faith: humbly hoping in the Promises of GOD, and entirely Depending on the mediation of JESUS CHRIST, for obtaining the Favors you are asking. You must pray in the Faith of our Father Abraham, that eminent and famous Intercessor. The LORD has given gracious Encouragement to his People to hope, that the Prayer of Faith shall save the Afflicted . 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 Confidence 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 Intercession for the Audience of your Prayers. Let your Supplications be offered up in the Name of the blessed 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 Sanctuary, for the Lord's sake. O my God, incline thine ear and hear—, for we do not present our supplications before thee for our righteousness, but for thy great mercies.

5. YOU must pray fervently and importunately. It is 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 woeful Day; as those that are affected with every Token of GOD's holy Anger, are afraid of his Judgments; and tremble at his wrathful 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 brought 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 awful Resentments of the Divine Displeasure, as well as from tender Compassions to this poor afflicted People, you must be very earnest in your supplications for them. Beware of Formality and Remissness in your Prayers. As Israelites indeed, you must plead hard with GOD, and fill everyone his mouth with Arguments. Take to yourselves Words, and plead as in Dan. 9. O LORD I beseech thee, let thine anger be turned away from thy City Jerusalem, thy holy Mountain: because for our sins, thy People are become a reproach 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 . Thus Jeremiah stood before GOD to speak Good for his Jerusalem; which may denote the Constancy, as well as Vehemency, 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 prescribe to Him, either as to Methods, or Seasons. You must entirely 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 favorable 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 , doth not impatiently anticipate the Time set in GOD's Councils, 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 practice'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 accompanied with the diligent Use of all proper Methods, tending to engage the Return of Divine Favor: & obtain the Averting of GOD's righteous Displeasure. Prayer, without the use of Means (when in our power) is Presumtion, 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 Endeavors with his effications Blessing. —If then you would have Success in your Prayers, you must join with them the Use of all wise and good Methods to turn away GOD's Anger from a sinful People. Thus, You must inquire into the Grounds of GOD's Controversy with them, and endeavor to get the same removed; that the Provocations being taken away, his Wrath may cease.—You must carefully call yourselves 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 yourselves, and take Care to make and keep Peace between GOD and your own Souls. You must sanctify yourselves, there must be a personal Reformation of Heart and Life, if you expect GOD to return in a way of Favor, and do Wonders among his People . Let every Israelite, as once every Ninevite , 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 . List up Hands . Let the work of Reformation (that great Charity to the Public) begin at Home; But let it not end there You must keep yourselves from the Sins of the Times; and you must also contribute 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 proposed; which is,—

[2.] THE Saints should jealously and resolutely labor, 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 . 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 ; notwithstanding the earnest Intercessions of his Servants and Children for them. The Prayers and Tears of the Saints will be but like Water spilled 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 repent, and become a willing & obedient People Indeed 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 though'ro' Reformation among a sinful People, they cannot expect the Recovery of Divine Favor. The Inhabitants of the Land must themselves learn Righteousness from Divine Threatenings and Judgments; else the LORD will not visit them with his Salvation, not be appeased to them.—Hence the Servants of GOD must use their endeavors to find out and reform those Sins and Sinners that provoke GOD to anger, if they would prevent or remove the Effects of his fiery Indignation. It is remarkable, when Achan had committed a Trespass in the accursed thing, and wrath fell on all the Congregation of Israel for it, that Joshua and the Elders, betaking themselves to Fasting and Prayer, without suitable Care to find out and punish the Sin they probably suspected, met with that Rebuke 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 anymore, except ye destroy the accursed Person from amongst you. Up sanctify the People, &c. This should awaken the Saints to add unto their ardent Prayers the most active & vigorous Endeavors, in their several Stations, and according to their respective Capacities, to effect a blessed Reformation among us; and oppose the growth of Vice and Licentiousness, which is too much become the genius and Complexion of the unhappy Times we live in, to the great dishonor of GOD, the reproach 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 general Repentance Prevent. To promote this is therefore the Duty of all, and will be the Endeavor of such as have a just Regard to the public Good.

BELIEVE it; without a though'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 acknowledge and affirm constantly, that it belongs to GOD alone (as the efficient Cause) to revive dying Religion among his People. Means and Instruments cannot by any Virtue or Efficacy of their own, produce 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 Ungodliness 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 Endeavors in the Application of all those Means, that have a Tendency to the Revival of GOD's Work among us. You must study the best Methods or Expedients for this End, & everyone 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 labor 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 People: those are not the only Instruments, which the work of Reformation calls for. Unactive Supplications are like be as successless and insignificant, as prayerless Endeavors. You must not sit still, and idly neglect the due Use of Means, looking that GOD should do the whole Work alone. You must not fit down astonied, (as Ezra in a like case) supposing 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 Opportunities with Zele & Vigor, in setting forward and carrying on a Work of so great Importance to the Glory of GOD, to the Public Safety and Prosperity, as well as to your own Comfort & Security. Suffer ye then the word of Exhortation; and let everyone 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 (though it be also with the utmost Meekness of Wisdom) reprove the works of darkness, shall be voted precise Fools, or Hypocrites; and be secretly laughed at by the daring Heroes of Wickedness, or openly hufft & insulted by the more outrageous Sons of Violence. There are many scoffing Ishmael's, & 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 severe

BUT surely his Zele for GOD and Love to his Country are very remiss, who will suffer himself to be flattered flouted, or frighten'd out of his just and reasonable Duty; and beaten off this great & noble Design of reforming a vicious Age; which is so beneficial to Mankind, and which every good Man is therefore called to engage in with zeal & 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 hereby approve themselves hearty Friends to their Country: but tamely yield to the Enemies of both, without ever regularly confronting them!—To animate 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 Terror, 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 would unite their active & Zelous Efforts and with Prudence, Fidelity & Constancy use their Power & Interest, to restrain Sin and promote Virtue, We might hope that a revolting People would he reclamed; and so the dreadful Fruits of that desolating Vengeance which seems to an eye of Reason hanging over our guilty Heads, prevented and the gracious Presence of GOD recovered, which in this dark day is very awfully withdrawn from us—Let me then with all humble freedom and faithfulness call upon Christians of every Character among us, to do their utmost for the Reformation of those provoking Evils, which so abound 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 suitable, I must submit to the free Censure of others; and shall not decline apprehended Duty for fear of unjust Reflections. It would 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 Increase 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 Monitor 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 opposition to rampant Vice, and in vindication of despised Virtue and Religion? The Apostle pronounces the Magistrate a Minister of GOD for Good, to the Pubic: inasmuch as he is ordained a Revenger to execute wrath upon him that doth Evil; a Terror to evil Works, and an Encourager of them that do that which is good .—GOD expects from you, that you be active in your several places to promote the Public Tranquillity and Prosperity; and in order to this, that you faithfully use all your Ability 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 expects that you not only be strict Observes, but likewise faithful 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 carries 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 everyone in Authority do towards the desired Amendment of the Times, by a Zelous prudent and impartial 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 feared others will but in vain urge & persuade to Reformation.—I know you cannot change and renew the Heart of any, althô in truth you should propose & desire this, in all your attempts for the restraint and reformation of Offenders . However, you can do much towards amending the Lives of many; which external Amendment (if general would by a natural and proper Efficiency prevent many Calamities, and produce those things that are necessary to our temporal Prosperity: and peradventure GOD would turn from the Fierceness of his Anger. Thus; you can do a great deal (by the due Provision 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 vindicate the Honor, and correct the criminal Violation of GOD's holy Sabbath; to suppress the visible Pride, notorious Idleness, Intemperance and Tavernhaunting, Wantonness, and Unchastity; and to heal the scandalous Contentions among us: which are the reigning Evils of this unhappy day, do undermine the foundations of our public Peace, and threaten to bury us all (with the guilty Actors) in a general Desolation, unless there be some seasonable 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 belongeth unto you; we also will be with you • be of good Courage, and do it . It belongs to you to search out the Works of Darkness, and to punish haughty Sons of Wickedness: to countenance them that rebuke 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, & though'ro'lie 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.

As then you would not be Instruments of our Ruin; as you would approve yourselves the Shields of the Earth, a Defense and Glory to us; as you would answer the Oath of GOD which is upon you, and obtain Honor 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 Reformation. Remember and imitate Nehemiah, that famous Reformer and excelling Ruler, who testified against those that brought wrath upon Israel by profaning the Sabbath, and contended with the Nobles of Judah, who connived at them. Remember 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 plucked the Spoil out of his mouth . 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 . By these Examples, let everyone 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 Authority, without Connivence or Toleration, where the Honor of GOD, and the public Good call you to do your Office; crying to the LORD (with Nehemiah in a like case) to strengthen your hands and expostulating with yourself, as he did, Shou'd such a man as I flee ?—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 sinned: for I have transgressed the commandment of the Lord; because I scared the People —pretty agreeable 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 required .—Remember Jehoshaphat's solemn Charge and Council to his Judges, 2 Chron. 19. 9, &c. He charged 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 Brethren,—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 courageously, 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 gracious 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 Engagements, to put forth their most diligent Endeavors in promoting the Conversion and Reformation of Sinners. The sacred and the civil Orders must conspire, and conjoin Heart and Hand (according to the various ways of their administration and Influence) 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 entered 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 Reformation to be advised & animated, and to have a great Deal of their Work done for them, by such faithful zealous Ministers as Jeremiah was . With what glorious Success (through the Blessing of CHRIST) might we hope the Work of Reformation would be carried on, by the united Labors of a wife and zealous Magistracy and Ministry! The one reaches the outer Man, toother the inner Man: Both combined would 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 Teaching; He that exhorteth, on Exhortation; and be that ruleth, let him do it with Diligence . Whatsoever is commanded by the God of Heaven let it be diligently done, for the House of the God of Heaven : 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 obliged to be under the Rule & Conduct of a public Spirit. Ministers are as Luminaries in a public Orb; and should study to communicate Light and Heat to all about them. An idle, or narrow-spirited, self-seeking Minister is a Contradiction in terms. It most highly becomes and behooves the LORD's Ministers to be very solicitous for the Public Weal of GOD's People everywhere, but especially for the Good of the Places where they live. We should rejoice in the Prosperity of a People, and tenderly sympathize with them in a day of Adversity. We should lay to heart the Frowns of Heaven, and mourn the Sins of a backssiding Generation: grieved to behold our People, printing away 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 should employ all our Thoughts, and Cares, and contribute our utmost Assistences to save a People, consuming under GOD's holy Wrath. GOD hath placed Ministers as Watch-men upon the walls of Jerusalem; and requires that we set ourselves to search into the Grounds of his Contending with the Inhabitants of the Land; and diligently inquire what meaneth the Heat of his Anger; that we study to find our and bear faithful Testimony against the Sins of the Times; that with all boldness & plainness 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 . 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 partakers of other men's sins: keep thyself pure . 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 longsuffering and doctrine. For the time will come, when they will not endure sound doctrine .—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 . He that hath my word, let him speak my world faithfully —In like manner the LORD spake to Ezekiei, saying, Thou, Son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with the, and thou dost dwell among Scorpions: be not afraid of their words, nor dismayed at their looks, though 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 .—An Expositor ( ) 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 entangling to us in the Work of GOD.—"The Untractableness and Unprofitableness of People under the Word is no good Reason why Ministers should leave off Preaching to them; nor must we decline an Opportunity by which Good may be done, though 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 show them not their Wickedness, or show 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 Comfort of it in the Reflection, whatever the Success be". As that Prophet had, (Isa. 49. 4, 5.) I have labored vain, yet surely my judgment is with the Lord. Though Israel be not gathered, yet I shall be glorious 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 . And when the Prophets 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 awful Sign of his Departure from such a People, & the hastening of destructive Vengeance upon them . 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 awful, 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 everyone be tempered and disposed, if he would be found faithful 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 favor 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 Endeavors in the pursuit of a Design, so really excellent in itself, and so abundantly beneficial to Mankind, as the Intention of recovering a revolted World to GOD and Goodness. We should patiently endure the Contradiction of Sinners as our blessed LORD has set us an Example: Yea we should rather be animated by Discouragements & Oppositions and in spite of all, with Patience, Alacrity, 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 SPIRIT of the LORD; though 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 doomed 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 .

. 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 Loins, and put on the whole Armor of GOD; not be slothful in business, but fervent in Spirit, serving the LORD; warning every man, and teaching every man in all wisdom: being bold and resolute and strong in the LORD, though 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 awful spiritual Weapons but as Stubble; yet let them know that the Irophers of God have been among them. Let us not shun to declare unto them all the Council of God; being instant in season, and out of season; Exhorting and rebuking with all Authority; and ceasing not to warn everyone 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 labor 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 would not be mistaken, as to what I have said here with respect to those in the Ministry: it is not designed to instruct, excite or reprove my reverend Fathers and Brethren, so much as to admonish and quicken myself; and to let the People know what is the Duty of Ministers: that seeing what Obligations lie upon us to be faithful & 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 Advantages in your hands for this End; which GOD and the Public justly expect you improve with the greatest Care & Diligence. You should use your Authority in reforming the Manners of vicious Youths & Children. You should use your Knowlege & Learning in giving them seasonable Instructions about their Spiritual Concerns and opening to them sacred Doctrines, in the most familiar manner. You should 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 practice secret Prayer, Reading GOD's Word daily, &c. You should inquire 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 hopeful Symptom. You should labor to mortify betimes their youthful Lusts; to restrain their exorbitant Passions, & rectify all irregular Affections;

On the Contrary endeavor to implant good and sober Principles in their young minds; to bring them into the Liking and Practice of all Theological & Moral Virtues; and form their Souls to worthy generous Designs, and excellent Tempers; that they may be "useful Citizens of this World, and hopeful Candidates for heaven". In thus doing, you will 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 Children and Household 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 Government and Household-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 remissly attended by the Generality; that there are so many Tabernacles of Iniquity, so many 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-Religion in all the parts of it. Family- Prayer is too much degenerated into a Formality. Family- Instruction is not duly upheld: and Family- Government seems to be almost lost and perished out of the Earth. Children do not honor their Parents, and Servants do not 〈◊〉 their Masters; nor do Heads of Families take regular Methods to maintain their Authority, and govern their respective Charges, according to the Will of GOD. They donit 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 Habitations 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 Anger. Thou hast called at in solemn day my Terrors 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 Family- Distresses been of late, by reason of the Contagious 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 upon 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, should 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 would 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 abominable thing, which GOD's Soul hateth. Let this Family-Reformation be vigorously and generally engaged in; and it will open to us the fairest Prospects of a public Reformation. For the most zealous Attempts of Magistrates, Ministers, Tutors, &c. towards the Reformation of Manners, particularly among the rising Generation, will be but of little Significancy, without the concurrent Endeavors 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 everyone resolve upon and set about 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 Favor of GOD, and secure the same to rising Posterity: which (methinks) should be everyone's solicitous Care and Ambition.

NOW in the last place, I come to speak unto Christians at Large, to all Professors of Religion considered in a private Capacity. Everyone 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 should lend a helping Hand, for this Purpose, Christians in private (as well as those in public) Stations, are indispensably obliged, for the honor of GOD and the general Good, each of them in their respective places to be buisy and intent in the Cause of Reformation. This is incumbent on you as Christians, & as Subjects; as Members 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, should influence you to do your utmost for the averting and appeasing of GOD's righteous Anger; and by Consequence 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 belonged only to Magistrates, Ministers, and other Authorities. No, it should be every single Person's Concern. It is a common Duty, and universally obliging. Some undeed have greater Advantages than others. However 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 zeal 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 ChruchOrder 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 hardened 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 inferior soever your sphere is, undoubtedly there are some within it. some Relatives or Acquaintance, that you may use a Freedom with, who need your Councils, Cautions Admonitions, and the like; which you should be ready to dispense unto them, as the Case may require—Moreover, You may do much Service by making prudent & seasonable Informations or Complaints to Authority against open & daring Offenders. You should call for Civil Justice, to be done upon criminal Delinquents; and for Ecclesiastical Discipline to be exercised upon scandalous Impenitents. If it be an Iniquity to be punished by the Judges, a Sin that exposes to Temporal Corrections, You must inform the Magistrate; Go and tell Moses of it, as they, Lev. 24. 11. Or, if it be an offense that exposes to Spiritual Censures, Go tell it unto the Church, as our Savior directs, Mattb. 18. 17. This you must do, if you would not partake of other men's sins & plagues. Deut. 13. 6. &c. If thy Brother, or thy Son, or thy Daughter, or the Wise of thy Bosom, 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 wickedness. 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 rejoice in acts I Justice, against provoking Evils among us; thankfully resent the holy Zele & faithful Service of Pious Rulers, 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 honor of GOD, and for the welfare of this People, let it be accepted always with all thankfulness by you, as becometh Saints. Donit cherish a penarious Spirit, or indulge querulous: Behaviours towards them. Donit 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 moving in their appointed Spheres. The wild Zele of pragmatical restless Spirits is one of the greatest Enemies to the desired Reformation, & tends to produce inconceivable Mischiefs They are not the best Reformers, that by an envious or over-Officious Zele are frequently transported out of their proper Post into the Province of others; undertaking the actual Management of Work that belongs not to them, or setting up for Inspectors, & Censors of others Managements & making critical Remarks & perverse Comments on all that is said or done by the Servants of the Public.

: without interfering with others in their just & proper motions; without envying the dignity of superiors, 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 whatsoever 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 Moses the Ruler, & against Aaron the Priest; & found fault with almost all their Conduct & Administrations. Such a Spirit reigning is one of the most threatening 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 Supplications, 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 Savior. 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 yourselves 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 Industry, & 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 at this time, because our Work is now peculiarly great & difficult, our strength is small, & an uncommon day of Temptation 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 .—They that can do little or nothing in an active way towards the desired Reformation, may thus help together by Prayer for us . 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 zealous 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 Christianity, with the joyful Return of GOD's favorable Presence.

I shall here crave Leave to add a few Sentences borrowed, and then conclude this long Discourse. "Here is a wide and noble Field (says one) before us, for all good Men to show their Zele, and exert themselves in: and could 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 employ their Prayers, their Labors their Parts, and their Purses, to extirpate that Impiety and Profaneness, which reigns amongst us, and is the occasion of separating the Favor and gracious Presence of GOD from us; who (though He may bear for a while in expectation of our Amendment) can never delight to do good to a rebellious and impenitent People: we need not doubt when we have thus made our Peace with GOD, He will heal our Divisions among ourselves (which probably are a just Judgment of GOD upon us for our other Sins, one of the bitter Fruits of that Immorality, 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 ) that for the Divisions of Reuben there are great Searchings of Heart. Those Evil Surmisings and uncharitable Jealousies one of another; 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 ourselves. 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 ourselves. 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 Infirmities Devouring Beasts enough there are, which with open mouths wait to make a Prey of us".—'It is Pity, we should destroy ourselves. As we love the peace of our Jerusalem, let all Bitterness, and Wrath, and Clamour, and Evil speaking be put away from us. with all Malice: and let us be kind one to another, tender hearted pityfull, and courteous having 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 Holiness: without which no Man shall see the LORD. Thus shall the Breaches in our Hedge be made up: Otherwise 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, Partyspined 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 forever, for the good of ourselves, and of our Children after us. May he turn away his Wrath from us, and rejoice 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 Exacters 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 faithful 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

ERRATA.

• PAge iv. line hast but one, read many,
• P. 18. 1. 14. for their, read they.
• P. 20. 1. 26. read, enter into Life.
• P. 22. 1. 2. read, a 〈◊〉 glorious.
• P. 42. last line, for happy. read, unhappy.
• P. 43. 1. 16. for their, read, your.
• P. 46. 1. 12. for Lives are, read. Life is.
• P. 62. 1. 3. read, the Civil New-Year's day.
• P. 125. I last but 3. read, W ants.
• P. 166. I last, read,. holy.
• P. 130. 1. 15. for work, read, words.