but yet you may watch 'unto Prayer. And this is a great advantage that Chriftians have over their Enernies; the Enemy knows not how to pray; they know how to curse, and swear,and blaspheme the name of God; but they know not how to pray: Or if they do pray, and tell their prayers with their beads,that they may know the number of them yet their prayes is torn'd into lin, I be prayer of ihe wicked is an abomination. Lec them cry a loyd to‘iheir Idols, and see if they will here them; they can't look that God lhould hear them: For, if I regard iniquity in my heart, the Lord will not hear my prayer. Othen let Christians know their own happiness, and make use of this spiritual weapon of Prayer, that opposes the Enemy more than all other weapons whatsoever ; Let them brandith the glittering (word, &c.

And this is the chieftise you're to make of all the News you hear to know how to order your prayers accordingly. No quera Aion (nore ordinary in'mens mouths, than whar News ? And I find no fault with the queftion, it is good and fining : But News are not to be enquired after only for the satisfying of mens minds and curiofily', as the Athenians spent all their time in ena quiring for some News: But'this is the main end of it, to know how to send up your Prayers for the good of the Church; and your praises for such mercies as God befows upon it. All News heard by a publick (pirit, will stir up Prayer or Thanksgiving. This is the use you are to make of News;if (ad News of the Churches Misery and Desolation, ihen send up more fervent Prayer; that God would repair the breaches of it, and settle it in a flourishing condition ; if welcome News, then craise God for his free goodness, and defire him to perfe&t the great work which he has begun. This is one fpec al means to promote the publick good, che prayer of the righteous. And God alwayes when he intends any great mercy,he pouces upon his peoplo a fpirit of prayter, he firs up their hearts in this way he opens their mouth wide, before he fills it.'',''

:::LI (2.)Self-Reformation. This has great influence upon the publick good. And how can you expe&a publick and glorious Reformation, unters first you reform in private? Look upon the

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grievances of your own soul; hearken unto those many Peticions that are put up to you by the Ministers; who beseech you to be reconcild unto God. Every fin adds to wrath; it provokes God, pulls down his Judgments, and ripens a Nation for deftru&ion, and has a malignant and venenous influence upon the whole. So then the turning from (in, and reforming your wayes, is the means to divert judgments, to bring down mercier , and bring down publick good. If there were more private Reformations in mens spirits ; there is no doubt, but God will bless the publick Reformation. Sin puts more Rubs in the way,than any eneiny or opposer whatsoever, This is the great Mountain !hat hicdersilie going up of the Temple; if this one were bit took away all other would quickly become a plain. They are very injurious to the publick good, that go on in a course of finn ng againk so gracious a God, that does such great things for us. One finner detrons miuch good, as the wise man speak:.

(3.) Vnited spirits, and a sweet Harmony of affe&ions graci. oully consoriing together, woold help forward the cause of Israel, Jars and Diffentions amorgst Christians themselves, sound very harthly; for the divisions of Reuben, there were great thoughts of heare. What is there can give greater advantage to an enemy than to see Ifraelites fall out among ft themselves ? You may learn moro wisdom of them that are wiser in their Generation, than the children of light; what a strait union to confedracy have they among themselves. ? Gebal and Ammon, and Amalek, the Philistines, with them that dwell at Tyre. These Tcales of Leviathan (as that in Job is usually allegoriz d) are shut together as with a close Seal. And if they thould be at variance and discord among them elves, yet they have a sure way of Reconciliation, by a joynt opposition to the Godly. Ephraim against Manasseh, and Manasseh against Ephraim, both against Judah. Herod and Pilate made freinds in crucifying Christ. If wicked men can agree in oppoging of goodness , why should not Christians in helping forwa d goodness?

All ye that come out to the help of the Lord, to the help of the Lord against the Mighty, come with united bearts, and agreeing spirits Why (bould there be ftrife between you, seeing yee are Breibren?

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And then consider, What will not united Forces do, when you shall joyn to the work of the Lord with one consent, with one shoulder ? What is it that this union won't bring to pass ? It will frike terror into the Churches Enemies,& ftrengthen the hearts of Friends: It will mightily promote the publick good, and tend to the glory of Jerufalem. If men would but lay out themselves and cheir several gifts and abilities in one general aim, for the advantage of their fijaker, and good of their Fellow-servants; what glorious times should we then see?

(4) I might add that, with outward aid too, you are bound to promote the publick good; with liberal contribution to relieve the necessity of the Chriftians, as the Church of Macedonia gave above her abilities. Aqd also such as by Authority thall be sent forth againft the Popish Rebels, they are to fight with courage and alacrity, for 'tis for the Cause of God; They come out to the help of the Lord to the help of the Lord againjt the Mighty.

And now for a word of Application, It is for the juft Reproofot moft men, that mind not at all the publick good : How do ihey think to avoid the curse of Merom, seeing they come not out to the help of the Lord, doc? There is a principle of corrupt self love in men,that makes them of narrow and contra&ed spirts, all their aims are for themselves, and their own ends ; they do not mind the good of the Church. If they hear but of a worldly loss, some Ship caft away, and their Efate be weaken'd; this will pierce and affe& their spirits; 'twill lad and darken their joy: But they can hear of ruines of the Church, the breaches of Sion; that the Church has many Roullings and Coinmotions, and not be wrought upon, not be much mov'd with it. Men are more affe&ed with cheir own private good, than with the publick; and more mov'd with private miferies, than publick.If they themselves be in the leaf danger, or Come of their near friends, then you shall bave mourning, and fighing, and lamentation : But if the Church lie a bleeding, the Saints (those precious ones) be killd all the day long, and accounted as Sheep for the slaughter; they can be merry enough for all this. How many are there that have not shed a tear for Ireland! That have not spent a high for them,aor put up a prayer

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for them.God he has a Bottle for your tears, and he knows how many you have put into it ; I am sure ic will hold a great many more ihan you have lhed. I speak nou so much for outward weeping, there's many perhaps can't shed a tear upon any occafion:Buc I call for a spirit of mouroing, a sympathizing (pirit; a spirit took up with the publick good, as its best employment. O how many are there that this bitter curse of Meroz will fall heavy upon! And upon your dayes of Humiliation, be sure to humble your selves for this, your want of a publick spirit,yonr not praying for the peace of Jerusalem. How do you know, but that if you had sent up more prayers to Heaven, God might have freed ihe dice treffed Chriftians by this time?As they are guilty of the Chriftians blood in an high degree that shed ic in a moft inkumane manner; so I know not, hwthey can excuse themselves from some guilt of it, that do not help them by prayers and endeavours, as much as in them lies,

2. It is againft all such as are in a kind of indifferency and

2 neutrality; they neither are for one, nor others What is this but the very

same case with Meroz.? Meroz did not fight against Ifrael, it did not fight for the Canaanites;no,but it did not come out to the help of Israel, and therefore it has this bitter curse. Vain men that think to content themselves with this, that they do po hurt; but every man that does not good, does durt, he must do either one or other;the soul is not idle,it is either doing good or evil. Suppose that a man did no hurt, yet this is not enough unless he does good too; for there are fins of Omiffion, as well as of Commillion. Not nothing of publick good, is a publick hurt.

3. by way of Gradation, à minori ad majus If there be such a bitter curse upon . Meroz for their negligence, and remiffness in duty, for not coming out againft the Mighty, what severe judgments and dregs of wrath shall be pour'd our upon all them chat come out againit the Lord, that are against the publick good, that wish ill to Cion, that would fain (ee her in the duft, that hate and, ersecuie ( hriftians,that oppo'e the power of Religion, and the lite of the Gorel, that are in the very gall of bitterness ? All the curies that are written, and norwritten, thall fame againf them, and the vials of Gords Gerceft wra:b shall be

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empıyed upon them. Meroz's curse is bitter; but in refpe& of theirs, sweet and easie.

Bless God for men of publick (pirits ; for Zerubbabels and Jehoshuabs,such as are building God a Temple; Pray God to encrease the number of publick spirits, such as may come out to the help of the Lord. As there's great and birrer corse laid upon, Merox, for being negligent in the cause of God, so there are choice and eminent blessings for such as are forward and a&tive in it. God will abundanıly recompence all the labour of love,which any !hall hew for his Name; their labour shall not be in vain in the Lord.

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