4. Consider that every mans private welfare is included in the publick. The welfare of Meroz depended upon Israels fafety ; what would have become of Meroz, if the rest of their fellow brethren had perith's ? So that it was a part of great folly in Meroz , not to come out to the help of Israel. When the disease feazes upon a vital part, as the head, or ihe heart or the like, so as to endanger the whole;then every Member is in danger, though for the present they may be free from pain. The well-being of every private man, depends on the publick good. A single drop is soon dry'd up, and confum’d; 1, but a drop in the Ocean,when 'cis uniced to a multitude of other drops, 'tis there more safe ; and a drop by it self is weak, and can make no refiftance; I, but a drop in the Ocean is lerrible. Men have a more safegand a more honourable being, as joyn’d to the whole, then taken single by themselves. A single drop can do nothing; but a multitude of drops joya'd together, will make a fream, avd carry ali before them, A single beanı is obscure ; but in the Sun, the centre of rayes, meeting in the publick poioc, they are glorious.

And these Arguments may prevail with you as men, living in common fociety; but then as Christians

I. Confider , That Gods children have been alwayes of this disposition, of pnblick spirits, seeking the glory of God, and the good of Sion. Exod. 32. 32. If not, blot me I pray thee out of

' iby Book; Mofes out of a pang of vehement zeal, would part with his own happiness, rather than Israel should perish; if it would make more for the glory of God, he would be content to be dam'd, or at least to have the beams of Gods favourable

prefence withdrawn from him. Rom.9.3.1 could wish that my self were accursed from Cbrift or separated) for my Brethren, my kinsmen according to the flesh, for the Jewes, Ifraelites; which is meant of the pæna damni:I could be content to have the face of Christ hid from nie for my Brechrens sake, as Gods face was once hid from Christ upon the Cross; My God, my God, why bajt thuu forsaken me? A most frong affection and zeal for the publick good. Paulknew what she face of Chritt was ; how glorious a light it was, to see God face to face: And he knew what answer God had given to Moses too; Him tbat fins, him will I blot out of my Book: And yet out of a most ardent delire of the salvation of the Jews, he will part wich ihc iace of Christ, so shey may be

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saved; here were publick spirics indeed.

What should I tell you of Vriah that famous Souldier, his brave and heroical Resolution; how he would take no complacencg in outward things ? and mark his Reason, 2 Samini.ni. The Árk, and Israel, and Judab abide in Tents, and my Lord Joab, and the servants of my Lord are encamped in the open Fields; as he should say, What shall the Ark be in danger and thall Vriah be secure? Or shall my Lord Joab be more forward than I am in ifraels cause? As thou livet,and as thy foule liveth, I will not do this thing: He raps out an Oath like a Souldier,which he might have well (par'd; but yet he ihews a moft generous and publick fpicit: And this was no small aggravation of Davids fin.

137. Pfalm; See how the Plalmift, and the reft of Gods People behave themselves . By the Rivers of Babylon, we sate down and wo.pt, when we remembred thee, O Sion! We hanged our harps upon the Willows in the midst thereof; if I forget thee, Jerusalem, let my right hand forget ber cunning: David had a most delicate touch apon the Harp, a soft and ti!ken touch; he could fill Saulis evil spirit with his MuGick; but if I forget thee, Jerusalem, let my right band forget her cunning.

And when did Jeremy make his Lamentation, that whole Book of mourning; but when the glory of Sion was laid in the duft ; when Jerusalem, the Lady of Nations was made desolate: Gods People have been always of publick spirits, and have sympathiz'd with the Church.

Jl. That you may follow so good example;think whose cause it is; the cause of Israel, is the cause of God; to the help of the Lord,&c. Can you have a better cause?the good of the Church, and the glory of God are knit cogether by an ad of Gods gracious will. So that he that seeks the good of the Church,does in the same a& seek the glory of God: And he that helps not Israel, comes not out to the help of the Lord. Now you are bound co maintain the cause of God, and to help the Lord.

1. By many and several Engagements; as Creatures at his beck, he has a Soveraignty and Dominion over you. Not to obey the great God, is to deny his Supremacy. You are bound in a way

of thankfulness, to ftand for him and his caule, by those Lweet mercies, those precious pledges of his love, which he eve. ry moment heaps upon you: by those many bleffings that come

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swimning [wimming to you in the blood of a Saviour.

2. By many Promises, Vowes, Protestations. Your frft and Original Vow in Baptism, obliges you to maintain the Cause of God, and of his Church,againft all the Enenlies thereof.And you have often repeated this Vow,& seald it again in the Lords Supper ; for you know that's a sealing op of the Covenant: Now

; what's the Covenant but this, I bat he shall be your God, and you Shall be his people ??

3. Certainty to prosper,it is the Cause of God. A Chriftian is of the firelt fide, of the winning side. There's none but has a mind to prosper, then pray for the peace of Jerusalem, they shall propper sbut love thee. There's none can eclipse the glory of God; ic's beyond the limited power of a Creature, to dim the luftre of his Crown;- God will maintain his own Caule, or else he thould lose of his Glory; his mighty Arm will get himself the Vi&ory.Christ is the Captain of his church, and he is the chiefeft of ten thousand ( the Enlign-bearer.) And this is comfort enough for a Chrißian, the Enemies mult conquer Chrift before they can overcome his Church.Chrift the head of the Church is : impregnable. This is the second ground why Chriftiags muft Aand for the Cause of the Church, because 'tis the Cause of Gud, to which they are bound. (1.) by Engagements, many a od great. (2.) By Vows. (3.) Encouraged with certainty of success.

U A Chriftian is bound to be of a publick (pirir,by vertue of the Communion of Saints.Every Chriftian is a Member of Chriíls Myitical Body and so must take care for the good of the whole. He that is united to Chrift the Head,muft te knit also to the orber Members: He that does not sympathize with the Church, is nor of the Body: He that can hear of the breaches of Sion, and the decayes of Jerusalem: He that can see the Aples of Geds eye pi erca chrough,& not be affe&ed with it, williye call such Mem. bers of Christs Body? He chat is not truly affe&ed wiih she bleeding condition of Christians when they are in distress does virtually, and in effe&, deny this Article of his Creed, The Comşi union of Saints.

IV. It is again't the Mighty: Chriftans had need have publick spirits , because they have publick Enemies; the Devil, a put

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lick Ene ny; Antichrift,a publick Enemy: They are private enough in respe&t of their malice and subilecy; but publick in force and opposition. As there is the Paw of the Lion for ftrength, lo there is the Head of the Serpent for wisdom;but yet the Head of the Serpent is broken, their wisdom infacuated : He that is in Heaven, can counterplot them, and laugh them to scorn:But yer thus much you may learn of the Enemies of the Church, co ftudy the publick good: They seek the ruine of the whole,and why should not you seek the welfare of the whole? If they be so sedulous and induftrious, so forward and active in a bad cause, will you be negligent and remiss in the best cause, in the cause of God, in the helping of the Lord? All that they do, they'l tell you 'cis for the Catholick cause, they are for the publick. What won se a Jesuite do for the Catholick cause : Hee'l compass Sea and Land to gain one Profelyre. They do publick mischiefs, and have a malignant and venemous influence into all places where they come ; and why should not Chriftians do as publick service for God, as they do for the Devil ? Come out tberefore against the Mighty to the help of the Lord. That which was Meroz his excuse perhaps, because the Canaanites were mighty ones, therefore they durit not come out against them; this God makes the very aggravation of their fin; for if the Enemies were mighty,1/rael had more need of their help and aid, Curse ye Meroz, faith the Angel of the Lord, &c. And Meroz might have conlidered, that as there are mighty Enemies, so there is a mighty God too, an Almighty God, that can crush proud Sisera, and dash in pieces che Atronge& Enemy. And now by this time you have seen that Pris but fit and equal for a Christian to be of a publick ipirit, to come out to the help of the Lord.

(2.)The manner how every Christian may promote the publick good. And here by way of premisal:

1. It moft be in a lawful and warraniable way. They that come out to help the Lord, muft help him in his own wayes,luch

wayes as his Word allowes, or else, they do not help the Lord, bur ofa fend the Lord in breaking his Commandmenis; Job 13.7.Will you speak wickedly for God, and talk deceitfuly for him ? Does Gods glory depend upon mans fio? Does he allow any man to fin for the advancing of his glory?Nay, does he not forbid it, and dereft

it? Is a clear and undeniable truth of the Apofle ; . You must. Hot do evil, that good may come of it. A speech of one of the Àre. cients , You must not tell the least lie, if you could save the whole Church by it. To the right condu&ing of an a&ion, besides the intention of an end cruly, there must be also the choice of jult and dire& means for the accomplishing of it.

2. In a prudent and orderly way. They that come out to the help of the Lord, must keep their Ranks ; the Stars fouger in their Courses againt Sisera. Chriftians must keep their leveral ftations; if there be confufion, you can't tell a Canaanite frora an Israelite,a Friend from a Foe.Let every Chriftian that ftudies the publick good, keep his own place; the Magistrate his, the Minifters theirs, and the People also theirs. And now there are Come wayes very good and warrantable, by which Christians may come out to the help of the Lord, and to the aiding of Ifrael

. (1.) By Prayer. To be sure this is a lawfull means ; l,and 'ris a prevalent means too, and has great influence upon the publick good ; Exod. 17.11. When Moses held up his hand, then Israel prevailed. 'Tis a special benefic that Christians have by the communion of Saints, the prayers one of another. There's a dock of prayers the Churh has, and the weaker Chriftian has a share in it. Thou haft the benefit of many Chriftians prayers, whose face thou never sawelt, whom thou never heard it of; perhaps he lives in America , or some remote corner of the world; but where ere he be, thou haft the benefit of his prayer,as a Member of the myftical body.For there's no prayer put up to God for his Church, but it includes every particular Member of the Church in it;fo chat Prayer does wonderfully promote the publick good. Pray for the peace of Jerusalem, pray for it, that's the way to have it. And many an one that can use no other means, yet may use this; many a weak and aged and sickly one, unfit for War, and yet powerful in prayer. And these weapons of our warfare they are not carnal, but mighty You can't encounter an Enemy !, but you bay thus wraftle with the Almighty. You can't batter down a frong Hold; but yet ye can befiege the Throne of Grace with concentred abilities. You are not fit to be fet in a Watch-tower, to spy out the approach of an Enemy;

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