SUCH is the Fulness of the Holy Scripture, both with respect to Directions and Precepts, as well as Instances and Examples, that in whatever Case we seriously con­sult them, we cannot want either the one, or the other, for our [...] and Encouragement. And [...] to make it appear, [...], [Page 2]which I have now read, are very well adapted to the Cause of our present Meeting.

The Occasion of them was this. The Jews having been detain'd in Captivity during the space of Seventy Years, it pleas'd God at last, according to what he had foretold by his Prophets, to stir up the Heart of the King of Persia to dismiss them to their own Countrey.

The first thing they did after their return, was, what very well became them, to prepare an Altar whereon to offer up their daily Sacrifices to the God of Hea­ven; proceeding next to Rebuild their Temple; which accordingly, notwith­standing the Opposition they met with from their Enemies, by the Blessing of God they Finish'd and Dedicated.

After these things, as we read Chap. 7. Ezra, the Writer of this Book, obtain'd a Commission from the Persian King to go up to Jerusalem, to set in order and supply what was amiss or wanting there; particularly to Beautify the House of God, and to carry thither a very Noble Present from the King, and his Coun­sellors, [Page 3]and the Province of Babylon, for the Service of the Temple, and of the God who dwelt therein; and not only so, but likewise to set Magistrates and Judges over the People, even such as knew the Laws of God; ordering also, That those who did not know them, should be taught by Ezra and his Brethren: To which large Commission this Sanction was annexed by the King, Chap. 7.26. Whosoever will not do the Law of thy God, and the Law of the King, let judg­ment be executed speedily upon him, whe­ther it be unto death, or to banishment, or to confiscation of goods, or to impri­sonment.

That Ezra was a Person well qualified for receiving such a special Commission, is apparent, by the Character given of him in the same Chapter, where 'tis said, ver. 6. That he was a ready Scribe in the Law of Moses, which the Lord God of Israel had given. And ver. 10. that he had prepar'd his heart to seek the Law of the Lord, and to do it, and to teach in Israel Statutes and Judgements. And therefore the King himself, in his Let­ter [Page 4]to him, salutes him, by the Title of Priest and Scribe of the Law of the God of Heaven, ver. 12.

The Office and Business of a Priest and Scribe among the Jews, was to pre­serve the Knowledge of God's Law, and to teach it to the People; and accord­ingly the very Copy which we have of the Law of God, and of the Prophets in the Old Testament, is generally sup­pos'd to have been preserv'd and trans­mitted to us by this Ezra, together with the History of his own Times, wrote by himself.

Such a Man as this was qualified to Execute the King's Commission, accord­ing to the true intent of it, and is in this Case to be consider'd both as a Priest and a Magistrate in one Person.

In the sequel of the History we find he was faithful and punctual to the Or­ders he had receiv'd. He first chose out proper Companions, deliver'd the Offerings into their hands, kept a solemn Fast with them, in order to the implo­ring the Protection of God in the way they were going; arriv'd safely at [Page 5] Jerusalem, and after Three days Rest, deliver'd up his Charge, and produc'd his Commission, as we read Chap. 8.

But when this was done, some of the Chief of the Jews came to him, and in­form'd him of a great Transgression which divers of their Nation had been and were still guilty of. Thus we read Chap. 9.1, 2. The Princes came to me, saying, The people of Israel and the priests, and the Levites have not separated them­selves from the people of the lands, do­ing according to their abominations: — For they have taken of their daughters for themselves, and for their sons; so that the holy seed have mingled themselves with the people of those lands; yea, the hand of the princes and rulers hath been chief in this trespass. Where we see, that some of the Princes themselves, those who were Men of Chief Note and Place among the Jews, did not think it below them to turn Informers in a case of this Nature, however scandalous that Term may appear to some in our days. Nay, observe their Impartiality and their Courage at once; they did this, when some [Page 6]of their own Rank and Quality, when the Princes and Rulers, were chief among the Transgressors.

Upon this Information, Ezra, like a Pious and Good Man, in the first place exprest his Sense of this Evil Practice, by all the Signs which were customary among that People. For ver. 3. he rent his garment, and his mantle, and pluckt off the hair of his head, and of his beard, and sat down astonied; which when the people saw, 'tis said, ver. 4. That every one that trembled at the words of the God of Israel, assembled unto him. Both he and all who had a sense of the Authority of God's Law, were, it seems, deeply affected with the Transgression of their Countreymen; they did not account it a slight matter to observe the Iniquity of others, though themselves were innocent, but laid it very seriously to heart.

Thus he sat till the time of the Even­ing Sacrifice, and then, as it became the Priest of the Lord, ver. 5. he fell upon his knees, spread out his hands unto God, and made Supplication for the People. You may read his Prayer at your leisure, [Page 7]in the remaining part of that Chapter; in which he represents in very pathetical Expressions, the Goodness and Patience of God on the one hand, with the Ingrati­tude and Disingenuity of the Jews on the other hand

What follow'd upon this Prayer of Ezra we have in this Chapter, ( Chap. 10.) out of which my Text is taken; where we read, Ver. 1. That when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, (observe all along what a sense this Good Man had of publick Trespasses) there assembled unto him out of Israel a very great congregation of men, and women, and children; for the people wept very sore. If the Magistrates and the Priests set themselves heartily to reform Impiety and Wickedness, the People are apt to be influenced more than would easily be imagined without a trial. 'Twas so in this Instance, and I doubt not but it will be so, where ever the Experiment is fair­ly made.

Well! out of this Multitude one stood up, Ver. 2. Shechaniah by Name, the son [Page 8]of Jehiel, one of the sons of Elam, and he answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land; yet now there is hope in Israel concerning this thing. There is, in truth, always hope, where People are disposed towards Re­pentance and Amendment; the Infinite Goodness of the Divine Nature is a suf­ficient ground of Hope, whensoever we render our selves capable of Mercy. He speaks in the Plural Number, We have trespassed, doing it in the Name of the People, though he was not himself guil­ty, as appears highly probable from the 26 ^th Verse of this Chapter, where among the guilty, who are reckoned by Name, this Shechaniah is not mentioned, though both his Father Jehiel, and five of his Father's Brethren are nam'd among th [...] that had taken strange Wives: So that he was not barely innocent in this matter, but remarkably so, as not having been tempted and drawn in by the Au­thority or Example of his [...]arest Reia­tions. And indeed such an one it well becomes to appear forward its a business [Page 9]of this nature, who is himself perfectly clear of those Vices he would reform in others; he will with the better Grace, and the juster Assurance act in such a Case.

But what was it, which he advis'd? Why, that we have in the words of my Text; Now therefore let us make a cove­nant with our God, &c.

Thus I have led you to the Text, by giving a very particular account of the Occasion of it; because throughout this whole History there are, as you may have observ'd, many fair hints given us to our present purpose. In the reading of it, I purposely omitted one passage in the third Verse, which expresses the par­ticular Reformation which was to be made at that time, viz. to put away all the Wives, (that is, their strange Outlandish Wives) and such as were born of them; be­cause we are not directly concern'd in the Law which was given to the Jews with respect to that matter. When God chose out the Israelites for his peculiar People, he saw it necessary to make a Separation between them and the Heathen, especi­ally [Page 10]the old Inhabitants of the Land of Canaan, lest they should be drawn into the Sin of Idolatry, to which they were so extremely prone; and this he did by many express Laws to that purpose, among which this was one, Deut. 7.3. Neither shalt thou make marriages with them; thy daughter thou shalt not give un­to his son, nor his daughter shalt thou take unto thy son. This was judg'd so neces­sary for that People, that such Marriages were not only utterly unlawful to be made by them, but were null if they were made; as appears by the History of this matter, both in the Books of Ezra and Nehemiah. And if God, who is the Supreme Lord and Governor of the World, saw it fit to give a such a Law, there can be no dispute concerning their Duty to comply with it. However, this being only a Po­fitive, not a Moral Law, it is obligatory to no other People but to those to whom it was given; although perhaps it may not misbecome any Nation whatsoever, pro­fessing true Religion, to forbid Marriage with Idolaters, by a Law of their own, for fear of the ill Consequences of it; As [Page 11]in one instance, namely, that of our Princes, our Law makers have now thought fit to do, after a long and dan­gerous Experience we have had of the Evils that attend such Alliances. But that by the way. It may suffice to our present purpose, that the Jews had been guilty of a notorious Transgression of the Divine Law given to them, and therefore were obliged to reform themselves in that particular.

But to come to the Words themselves, as they may concern us, as well as the Jews. Now therefore, &c. You may ob­serve in them these Six Particulars.

1. That in the Case of publick and prevailing Transgression, it was thought fit for the Israelites to associate and com­bine together, to engage themselves and one another, to endeavour a Reformation of the Manners of their Country. Now therefore let us make a covenant with our God; that is, let us solemnly oblige our selves and one another, as one Body, thus to do.

2. That they were influenc'd to do thus, and directed in their doing it, by [Page 12]those who had the Knowledge of God's Law, a Reverence for his Authority, and a Fear of his Power and Justice. Accord­ing to the counsel of my Lord, that is, of Ezra, who was a Scribe of the Law of God, and perfectly instructed in it; and of those that tremble at the Commandment of God; that is, let us do thus, accord­ing to the Advice thou hast already inti­mated to us by thy Humiliation, Con­fession, and Prayer, with the concur­rence of all such as have join'd with thee in humbling themselves, and begging the Favour of God, as being sensible of his Displeasure, and fearing the effects of it.

3. That the Law of God, and of their Country, was propos'd as the Rule by which their whole proceeding in this Case should be guided. Let it be done accord­ing to the Law; that is, let the Law of God given by Moses be our Rule.

4. That this Work of Reformation was reckon'd to be the more especial Charge and Business of those, who presided and govern'd both in Church and State. Arise; for this matter belongeth unto thee; [Page 13]as if he had said, Thou art both qualified and commission'd to direct and command us in this business, as having the Skill and the Authority both of a Priest and Magi­strate.

5. That the People also, in their re­spective Stations, and according to their several Capacities, were resolv'd to assist and encourage their Governors, in what­soever Attempts they should make to this purpose. We also will be with thee; be of good courage. He might well promise this for himself; and seeing the behavi­our of so great a Multitude, he might reasonably presume the same for them, that each of them would afford his assi­stance to Ezra in so good, so laudable, and so necessary an Undertaking.

6. That open confessing publick Ini­quities, and Supplicating for the Mercy of God, and for Grace to amend what was amiss, was not thought sufficient to excuse either the Priests, or the Magi­strates, or the People, from doing their parts towards the obtaining what they desir'd. Arise, be of good courage, and do it; that is, Having now kneel'd before [Page 14]God, and offer'd up thy Supplications, Arise, stand up, and do what farther be­comes thee; and let neither the Number, nor the Considerableness of any Trans­gressors among us discourage thee; thou wilt not want the Assistance either of God or Man.

The Time allotted for such a Discourse as this, will not permit me to enlarge up­on any of these Observations; yet foras­much as I think them all apposite to our present Design, I shall endeavour briefly to illustrate each of them, and as I go along, apply them to the Purpose of this Assembly.

1. It is observable, That in the case of publick and prevailing Transgression, it was thought fit for the Israelites to Asso­ciate and Combine together, to engage themselves, and one another, to endea­vour a Reformation of the Manners of their Country. Now therefore let us make a covenant with our God.

There had been an open violation of an express Law of God, of which several of all Ranks among them had been guilty. [Page 15]Now in opposition to these, 'tis said, That a very great congregation assembled unto Ezra out of Israel; and Shechaniah, speak­ing both for himself and them, persuades to the entring into a solemn Obligation to amend what had been amiss among them.

And the like we find in other Instances in the Holy Scriptures. Thus when there had been a general defection from the Law of God immediately after it was gi­ven to Moses, by the Peoples making and worshipping the Golden Calf, Moses, af­ter he had severely rebuked Aaron for complying with the Peoples folly, stood in the gate of the camp, and said, Who is on the Lord's side, let him come unto me; upon which 'tis said, that all the sons of Levi gather'd themselves unto him, Exod. 32.26. 'Tis true, the way in which they proceeded against the Transgressors, is not to be imitated by us, such Methods being proper for that People, as are not for all others: But the Levites joining to­gether as one Body, to do what God and Moses should direct them, towards the suppressing the Idolatry which had so [Page 16]suddenly and so generally prevail'd, was what very well became them, and de­serves our imitation.

I might again instance in what was done in the Reign of King Josiah, 2 Kings 22.8. Upon the High Priest's finding the Book of the Law, and sending it to the King, he found by perusing it, that the Nation had notoriously transgrest the Precepts gi­ven therein, and were thereby exposed to the just displeasure of Almighty God; upon which, Chap. 23.1, 2, 3. He imme­diately sent, and gathered unto him all the Elders of Judah, and of Jerusalem; and he went up into the house of the Lord, and all the men of Judah, and all the inhabitants of Jeru­salem with him, and the Priests, and the Pro­phets, and all the people both small and great, and he read in their ears all the words of the book; and the King made a Covenant before the Lord, to walk after the Lord, and to keep his Commandments, and his Testimonies, and his Statutes, with all their heart, and with all their soul; — and all the people stood to the Covenant; in vertue of which, (as it follows in that Chapter) such a [Page 17]Reformation was made, as had not been from the days of Moses, to that time.

And such a Practice is very reasonable; there being no other way likely to sup­press Wickedness, when it is grown to an head, but for a considerable Body of such especially as are untainted with it, to set themselves in open opposition and defi­ance to it. Single Attempts will prove too weak in such a case; whereas the joint and unanimous Endeavours of many, who will encourage and assist one ano­ther, will make Iniquity both asham'd and afraid to shew it self.

And upon this account, I cannot but justify and commend your having form'd your selves into orderly and regular So­cieties, for the more effectual carrying on that good Work which you have under­taken. 'Tis no other thing than what is constantly done without offence in Cases of Secular Concernment; Prudence teach­ing, and Experience confirming, as Men of Business in the World do well know, that no useful Design is so advantageously and thoroughly carried on by single Per­sons, as by Companies. How many Cor­porations [Page 18]are for that reason embodied throughout this Kingdom, for the carry­ing on particular Trades and Professions? Nay, how many meer Voluntary Socie­ties are formed Yearly in this City, and assemble in this Church, as you now do, for the promoting good Correspondence and Friendship among Neighbours or Countrymen? And why should we not be as wise, and as zealous, in promoting the Honour of God, the Interests of Re­ligion, the Spiritual and Eternal Welfare of Mankind, nay, and the best Interests of the Kingdom we belong to, as we are in promoting any of our Secular Interests or Designs? No other reason, that I know of, can be assigned why we are not so, but because the Children of this world are wiser in their generation than the children of light.

Nor can I see any just Exception to be made against your Societies in particular, rather than against any of the rest; since upon due Enquiry I am well satisfied, that they are under the Encouragement and Direction of Persons, whose Prudence, as well as Piety, is unquestionable; and [Page 19]since your Proceedings are guided by the Laws both of God and Man. But of that more under the following Obser­vations.

2. In the next place therefore, I observ'd from the Text, that the Israelites were influenc'd to take this Course, and di­rected in their doing it, by those who had the knowledge of God's Law, a reverence for his Authority, and a fear of his Power and Justice. For so the Text says, Let us make a covenant with our God,— according to the counsel of my lord, (namely of Ezra) and of those that tremble at the commandment of our God.

It was by the Suggestion of Ezra, and those who join'd with him in his Humi­liation and Prayer, that Shechaniah made this Motion; and it was a thorough ac­quaintance with the Law of God, which mov'd Ezra; as it was a just fear of God's Displeasure, and an awful reve­rence toward his Majesty (express'd by trembling at the commandment of God) which excited the Congregation. And there can be no doubt, but that all who were concern'd for this Reforma­tion, [Page 20]and thus excited to attempt it, were ready to follow the Directions of Ezra, and to be guided by the pru­dent Counsels of the wisest and best men among them, in the prosecuting their Design.

They were the very same Principles which stir'd up Josiah, in that other case I mention'd. It was his reading the book of the Law, which had, it seems, been utterly neglected, and almost lost from among them, that put the King upon sending to enquire of God, what he should do; 2 Kings 22.11, 12, 13. who in his Answer to him, commends him, for that his heart was tender, and he humbled himself before the Lord, when he heard what he had said, in that Book. ver. 19.

An awful regard for the Law of God, and a tender-hearted, humble, and affe­ctionate Concern for its being obey'd both by our selves and others, are Dis­positions highly commended in the sa­cred Writers. To this Man will I look, saith God by his Prophet Isaiah, Isa. 66.2. Even to him who is poor, and of [Page 21]a contrite spirit, and trembleth at my word. And 'tis nothing but the want of such a Temper, that can make Men either go on carelesly in violating God's Laws themselves, or behold others doing so, without using their Endeavours to re­claim them.

For God is infinitely above us, and we are intirely at his disposal, as being the Work of his Hands, and under the constant care of his Providence; so that 'tis very fit, that he should give us Laws, and that we should reckon our selves un­der the strictest Obligations to be govern'd by them.

How can the wilful and obstinate Offender think to escape unpunish'd, whilst he violates those Laws which are Establish'd by indisputable Authority, backt with uncontroulable Power?

But that which should yet farther en­gage our Reverence towards them, is, That they are founded also upon the eternal and unalterable Rules of Justice and Equity. 'Tis true, there were seve­ral positive Laws given by Moses to the Jews, which are usually said to be there­fore [Page 22]good, because commanded; (though to that People, and in those Circum­stances, God, no doubt, knew that it was good to give them;) and 'tis remar­kable, that it was even one of those po­sitive Laws, which Ezra and the Peo­ple that join'd with him shew'd such a regard to at that time. How inexcu­sable then are we, if we do not Reve­rence those Laws, which God hath gi­ven us in the very Frame and Constitution of our Nature, and which we can never transgress, without contradicting the Rea­son and Sense of our own Minds, and Violating our Consciences!

And such in truth are the Laws, for the Execution of which you now con­tend; Viz. Those whereby we are ob­lig'd to Reverence the Name of Al­mighty God, to observe some certain fixt Times for his Publick Worship and Service, to preserve our selves sober and chast, free from those Defilements and Disorders of the Flesh, which would be to our own great prejudice, and the scan­dal of our Neighbours. Who can doubt, whether such Laws as these ought to [Page 23]be esteem'd sacred or not? And conse­quently 'tis not to be wonder'd at, if those among us who daily converse with the Holy Scriptures, as well as with their own Minds, and are acquainted with the Precepts written both in the one and the other, and have at the same time a re­gard for the Authority of Almighty God, and tremble at his word, should unite their Endeavours against the open and gross violation of them.

3. But 'tis farther observable in the Text, That the Law of God, and of their Countrey, was proposed as the Rule by which their whole proceeding in this case should be guided. And let it be done according to the Law.

The Law of Moses was to the Jews both the Law of God, and the Municipal Law of their Countrey too. God was their King, and gave them their Laws immediately from Heaven, and therefore 'twas fit they should have recourse to these, whenever they set upon a Publick Reformation.

As to other Nations, which are not so immediately under a Divine Legissa­tion, [Page 24]there are first the Laws of God gi­ven to Mankind in the very frame of their Nature, and resulting from the Reason of Things, which oblige all the Children of Men, as being publish'd to all; and whereever God hath given any positive Laws over and above, those to whom they are publish'd are equally obliged by them also. And in all other cases, the Municipal Laws of each Coun­trey, so far as they do not contradict the Divine, are to be a Rule to all Ranks and Orders of men therein, especially with respect to all their actions of Pub­lick Concernment and Importance. For they are made by an Authority deriv'd from God, as all lawful humane Power is; and they are the very Bonds and Li­gaments of Society, which at first unite, and afterwards hold men in one Body; they are plainly the Conditions upon which any Countrey or Kingdom agree and oblige themselves to act. And there­fore nothing can be more imprudent or dangerous to a Community, than either to make Laws that are not fit to be ex­ecuted, or not to see to the Execution of those that are made.

As to our own Country, thanks be to God, we live under the Direction of wife and wholesome Laws, and parti­cularly those Laws of our Countrey which you endeavour to have executed, are such as are undoubtedly agreeable to the Laws of God.

As for instance; Do the Laws of our Realm strictly forbid and punish all prophane Swearing and Cursing? Does not the Law of Moses, and of Christ, nay of Nature it self, do the same?

Do the Laws of our Countrey appoint a certain Day for the publick solemn Worship of Almighty God? God by Moses did the same to the Jews; and our Blessed Saviour and his Apostles have by their Example obliged us Chri­stians to the like practice; and this also very agreeably to the Light of Nature, and the Dictates of right Reason.

Do the Laws of this Kingdom re­strain the exorbitances of an intemperate and unclean Life, inflicting Penalties up­on those that either abuse themselves, or corrupt others in these matters? No man who reads the Holy Scriptures of [Page 26]the Old and New Testament, or con­sults the Dictates of his own Conscience, can be ignorant, that this is agreeable to the Will of God discover'd both by Nature and Revelation.

Now I would fain know, why we, who are so jealous with respect to the Honour of our Laws in all other cases, should not be at least equally so in the cases I have now mention'd. Are those Laws only fit to lie dormant, which were design'd directly for the maintain­ing and promoting Piety and Virtue among us? Is it fit to exact those Pe­nalties which our Laws inflict, where one man injures another in his Estate or his Reputation? But not where our Maker is openly affronted and injured by his Creatures? Is it fit to put those Laws in Execution, which are made for the Safety or the Honour of our Prince? And not those also which are made for the Honour and the Interest of him who is King of kings, and Lord of lords? In a word; Can we with a good Conscience look on, and see no regard had to those Laws of our Coun­trey, [Page 27]which, if duly observ'd, would have a special Tendency to promote the spiritual good of our Brethren, as well as their temporal, and to preserve the good order, the peace, and the safety of the whole Body? There can, I am well assur'd, be no reply made in this case.

All therefore that I shall add upon this Head is, to put you in mind of what I know you have already among your Directions and Rules, viz. That whatsoever you do in this whole mat­ter, be as our Text expresses it, done ac­cording to the law; that you never in the least exceed its bounds and measures; but on the other hand, that you allow for every reasonable and equitable con­sideration, ever inclining rather to the side of Charity and Mercy, than of rigid Justice.

But to proceed;

4. This Work of Reformation was reckon'd to be the more especial Charge and Business of those who presided and govern'd both in Church and State. Arise; for this matter belongeth unto [Page 28]thee; speaking to Ezra, who as he was a Priest of God, and a Scribe of his Law, so he came also with a Special Commission from the Persian Monarch.

As to the Priests of God, and the Scribes of his Law, there can be no doubt made. The Law is given to them in especial Charge, and they are to make it their constant endeavour to instruct the People in it, and by all means to per­suade and excite to a faithful Obedience to it.

And as to Governors or Magistrates in the State, both Reason and Scripture as­sure us, That rulers are not a terror to good works, but to the evil; that they are the ministers of God to us for good; that if we do that which is evil, we may be afraid of them, because they bear not the sword in vain, but are the ministers of God, revengers to execute wrath upon them that do evil, Rom. 13.3, 4. And again, That our Governors, whether Supreme or Subordinate, are sent by God for the pu­nishment of evil-doers, and for the praise of them that do well, 1 Pet. 2.13, 14. For which reason they are sometimes cal­led [Page 29] Gods, because they are God's Vice­gerents, having an Authority derived from the Great Lord and Governor of all. Their great Business therefore is, to pro­mote the Honour of him whose Autho­rity they are invested with, and whose Image they bear, together with the wel­fare and happiness of the People whom they govern, keeping all in good Order, so that under them their Subjects may lead not only quiet and peaceable Lives, but in all Godliness and Honesty also; which Ends cannot be attain'd without making and executing such Laws as may preserve and promote Piety and Virtue, the Fear of God, together with Justice and So­briety among Men.

And as the Nature and Design of their Office require all this of them; so they are under a special Obligation to the do­ing of it, by the Oath of God with which they have bound themselves, which can­not sure be intended to engage them to the Observance and Execution of all the Laws of their Country, with an excep­tion only of those, in which the Ho­nour of God, and the Welfare of their [Page 30]Country are most nearly and deeply in­terested.

Thanks be to God, there are many Magistrates among us, particularly in this City, who seem to have a good sense of this upon their Minds, and, to their Honour, have shew'd themselves for­ward upon all occasions to act according­ly. May God Almighty bless and re­ward their Endeavours, and increase their Number; and may he excite all Orders of Men among us, from the highest to the lowest, to engage heartily and zea­lously in so good a Work.

But the next Particular I observ'd in the Text was, That

5. The People also, in their respective Stations, and according to their several Capacities, were resolv'd to encourage and assist their Governors in whatsoever Attempts they should make to that pur­pose. We also will be with thee; be of good courage.

He who said this in his own Name and the Peoples, seems to have been nei­ther Priest nor Magistrate, but one of the Common People, his Family being [Page 31]reckon'd a little after in this Chapter, ( Ver. 25, 26.) among the people of Israel only; so that, as I observ'd in the begin­ning of this Discourse, That the Princes did not think it below them, to be In­formers in a Case of this nature; so it was not it seems look'd upon as an Im­pertinent or Officious Act, a medling out of his Sphere or Station, for a private Man to encourage and assist Ezra, nay, to move and excite him to the Work of Reformation.

Nor indeed can any one who thorough­ly considers this matter, easily fall into such a mistake. For besides that the Magistrate very often wants the encou­ragement of those that are under him, to excite his Vigour, and to strengthen his Hands in the Execution of Laws up­on numerous, bold, wealthy, or great Offenders; it is moreover impossible in very many instances, that he should exe­cute them at all, unless, according to the Design and Intimation of the Laws them­selves, due Information be first given him against those that violate them, which must generally be the part of such among [Page 32]the Common People, as being themselves Innocent, yet are frequently conversant with Transgressors. In so much, that if a wise and good Magistrate should have never so great a share of Zeal and Cou­rage, it would avail nothing, unless others do their part also.

But it may be said, Are there not bet­ter and easier Methods for carrying on a Publick Reformation, than for one Neighbour to inform the Magistrate a­gainst another; and such as a good-natur'd modest Man, and an humble Christian, would rather chuse to be engaged in?

I answer; There is no question, but that several other things may and ought to be done, in order to the reforming the Manners of a Nation. As particu­larly,

That every good Man should take especial care to give an Example of all manner of Virtue and Piety to others, that according to the Precept of our Bles­sed Saviour, Matth. 5.16. his light should so shine before men, that they may see his good works, and glorify his heavenly Father by an imitation of him.

Moreover, that every Parent of Chil­dren, and Master of Servants, should carefully instruct and govern his Family, setting up the constant Worship of God in his House, instructing all that belong to him in the Principles of Religion, and obliging them to behave themselves re­gularly whilst they are under his care, according to the practice of Abraham, the Father of the Faithful, to whom God himself gave Testimony, Gen. 18.19. That he knew him, that he would command his children, and his houshold after him, so that they should keep the way of the Lord, &c. And I doubt not, but that the want of this care in the Heads of Fami­lies, especially in this last Generation, has been a very great occasion of the Loos­ness of the present Age; and that this would be one very effectual means of mending the state of Things among us, if all those who are concern'd would con­scientiously discharge their Duty in this respect. It would in a great measure pre­vent the care of the Magistrate, and ren­der the Execution of Laws against Im­piety and Immorality in a good degree needless.

A further means of Reformation would be, for every serious Christian to take the courage in all Company, where ever he hath a fair Occasion or Opportunity given him, to recommend Piety and Vir­tue, to run down Wickedness and Vice, and to reprove and rebuke, in modest and friendly manner, those whom he observes openly to transgress and offend; and if several in the same Company, who are themselves well disposed, would conspire to back and assist one another in so doing, I doubt not but that much good might be done this way.

And there is no question, but that every modest and good Man heartily wishes, that there were no need of any other method than these.

But after all, it must be said, That there are abundance of Cases, in which these Courses will not do the business; and where they will not, 'tis but reason­able, nay 'tis our Duty to proceed fur­ther; and if the good Nature and Mo­desty of any good Man should tempt him to neglect his Duty in such a Case, yet if he have an hearty Concern, and right [Page 35]Christian Zeal for the Honour of God, the Good of his Brother, and the Wel­fare of his Country, these will enable him to overcome his Reluctancy.

What those Cases are, Prudence and Experience will easily discover; as par­ticularly, when prophane and lewd Sin­ners are grown Bold and Impudent, so as to despise all Reproof, and spurn at Admonitions, being by use and practice so hardened, that nothing is like to in­terrupt them in their evil Courses, but the down-right Execution of wholsome Laws, by the Authority and Power of the Magistrate.

Our Blessed Saviour, who knew well how to rebuke, either mildly or sharply, as the Case requir'd, hath plainly signi­fied to us, that there are some Sinners got beyond reproof, and not to be ar­tempted that way, Matth. 7.6. Give not that which is holy to dogs, neither cast ye your pearls before swine, lest they tram­ple them under their feet, and turn again and rent you.

And in truth, the Practices which you have set your selves to reform, are [Page 36]such, as nothing but an intolerable Con­tempt of all things Sacred, and an Ab­horrence to Virtue and Sobriety can bring Men to.

Is it to be imagin'd, for instance, That those who keep lewd, or otherwise dis­orderly Houses, wherein all sorts of Men, and more especially the Youth of the Nation are corrupted, debauched, and ruin'd, both in Body, and Soul, and Estate, will be prevail'd upon to forego and quit their dishonest Gain by gentle and modest Reproofs? Or that those who have so far thrown off all Shame, as to frequent such places, will be with­held by meer persuasion?

Is it to be suppos'd that the Man, who has so far discarded Humanity, as fre­quently to render himself a Beast, in the view of all his Neighbours, and to be distinguish'd as he walks the Streets, only by being unable to retain the Posture of a Man, will be instructed into better Manners?

Is it, lastly, to be thought, that those who have so far abandon'd all regard either to God or Man, as frequently to [Page 37]call upon their Maker to damn either themselves or their Brethren, will ordi­narily take a Rebuke kindly at your hands? Or, that others who so despise Almighty God and his Worship, as open­ly to misuse his Sacred Name, and to prophane that Day which is set apart for his Service, in defiance to the ex­press and plain Laws of God and their Country, will be reclaim'd by only tel­ling them softly that they do amiss? I presume not, and if any one be of another Opinion, he is at liberty to make the Experiment.

If there be among any of these sorts, such as we may have reasonable hopes of, as perhaps some few who have con­tracted a vile Habit of prophaning the Name of God by Oaths, which they utter in Common Discourse unawares, these will either be reclaim'd when they see the Laws executed upon others, or else 'tis but fit that they should fall un­der the Penalty and the Shame them­selves.

6. There is one Observation more which I made from the Text, and that [Page 38]is, That open confessing publick Iniqui­ty, and praying for the Mercy of God, and for his Grace to amend what was amiss, was not thought sufficient to ex­cuse either the Priest, or the Magi­strate, or the People, from doing their parts towards the obtaining what they desir'd.

Ezra had been upon his Knees, con­fessing the Sins of the People, and im­ploring the Mercy and Favour of God towards them, in very pathetical Terms, and a large Congregation had join'd with him in all this; but this it seems was not enough; Shechaniah says to him, Arise, be of good courage, and do it. And accordingly we read, that he im­mediately took his Advice; for it fol­lows, v 5. Then Ezra arose, namely, from off his Knees, and made the Chief-Priests, and Levites, and all Israel to swear, that they should do according to this word; and they sware; and according to this their Resolution and Oath they pra­ctised, as appears by the sequel of the History.

Prayer is one proper Means to avert the Displeasure of God from a sinful Peo­ple, and hath been always used as such by Pious Men, when they have liv'd where Iniquity abounded, and very of­ten with good success, as we find in di­vers Instances in the Old Testament: But if it be not accompanied with such At­tempts and Endeavours as are within our power, and are evidently conducive to the same End, it may justly pass for the effect of Hypocrisy or Formality, and tend rather to provoke Almighty God, than to obtain his Favour toward us. For with what face can any one beg par­don of God for the Transgressions of the Nation he lives in, without doing his part towards the amending them? How can he desire that God would pour out a Spirit of Repentance and Reformation upon the Kingdom (which is probably one of the Petitions he offers up on such an occasion) unless he excite the same in himself, and others, as much as may be?

And now to apply this last Observa­tion to our selves, and therewith to con­clude [Page 40]this Discourse. We have been for divers Years past offering up our Suppli­cations to God; we have had our stated days of Solemn Fasting and Humiliation to this purpose; and among other things we have desir'd, That God would be pleased by his Grace to reform whatever has been amiss in the midst of us, as well as that he would deliver us from our Enemies, and avert the Evils our Sins had expos'd us to; and hereby certainly we have laid our selves under a strict ob­ligation of adding our Endeavours to our Petitions.

And we are farther engaged at this time by way of Gratitude also, since it hath pleas'd God so far to answer our Requests, as to prevent those Evils we fear'd, and after a Tedious, Expensive, and Bloody War, (in the midst of which, Thanks be to God, we were deliver'd from feeling the severest effects of it) to restore to us the great Blessing of Peace.

Now what can we do less, after all this, than to make a vigorous Effort, to root out those Sins which ever did, and [Page 41]ever will endanger our Peace and Wel­fare, whilst they prevail among us? How can we better testify and express our Thankfulness to Almighty God, our Great Deliverer and Preserver; or our Concern for the continuance of Peace and Tranquillity to our Nation, than in this way? The present Gracious Dispen­sation of Providence is both a Motive and Encouragement to us thus to do.

Give me leave to speak freely upon this Occasion. We had once before in this Age a fair opportunity given us by Providence, for becoming a happy Peo­ple; I mean when our Legal Govern­ment, and the Establish'd Church, were re-setled, upon the Peaceable Restora­tion of King Charles the Second.

But the remembrance of that Season is attended with a very melancholy Refle­ction, namely, how grosly we abused the Goodness of God, and turn'd his Grace into Wantonness. Instead of a wise and sober Improvement of so great a Blessing, 'tis too well known, that rioting and drunkenness, chambering and wantonness, strife and envying, were the [Page 42]unhappy Effects of our Peace and Prospe­rity at that time.

Neither can we be unacquainted, what a hand the Common Enemy has had in promoting Prophaness and Divi­sion among us ever since; as well know­ing, that nothing could so effectually promote their Interests, as first dividing us into Parties, and then sowing the Seeds of Loosness and Licentiousness as much as was possible among each Party. We are not now ignorant of their Devices, and I hope our Experience will make us wiser and better for the time to come.

We are now tried by Providence once again, how we will demean our selves; and 'tis not, methinks, to be despair'd of, but that all who are serious, and well dispos'd in the Nation, may again unite and agree to promote the common Inte­rests of our Religion, and our Country. It seems to me a good Omen, that God hath stir'd up the hearts of so many a­mong us, to express a concern and zeal for the suppressing Impiety and Vice; and that in prosecuting this Excellent Design, many of our Dissenting Brethren [Page 43]are join'd with those of the Establish'd Communion. 'Tis to be hoped, that fre­quent conversing upon so good an Occasi­on as this, may be a means of removing all Unreasonable Prejudices, and by degrees may beget a better Understanding, and a more favourable Opinion of each other. If our Zeal were but once turn'd towards the great things of Religion, in which we all agree, I am persuaded that our Differences about less Matters would soon abate, and we might perhaps come to an agreement about them before we were aware.

But to let that pass. As far as we are agreed, Let us walk by the same Rule, let us mind the same thing. I mean, Let us with one consent promote the common Interests of our Religion, and the Virtue of the Nation, of which we are all Mem­bers. Let us arise; be of good courage, and do it.

I am very sensible, after all, that there are other Iniquities among us, besides those which the Law reaches, and such as are highly provoking to God, and dangerous to the Kingdom; particularly, [Page 44]that base selfishness of Spirit which has so notoriously prevail'd and spread it self like a Leprosie, in all Parties, and in all Ranks of Men among us. This is, in great measure, out of the power of the Law, and the Magistrate, and must be left to God alone to rectify, though it be a publick, and a very scandalous Sin. But the Sins you have set your selves a­gainst, you have found by Experience may be in some measure control'd; and 'tis worth the while for every good Man to carry the matter as far as 'tis in his power.

And may that good God, who hath al­ready done so great things for us, direct and prosper your farther Endeavours; may he, by the power of his Grace and good Spi­rit, stir up all Orders of men among us, to do their part towards the promoting the publick good, in this, and in all other cases; May he continue Peace and Tranquillity both to our Church and State; May he com­pose all our Differences, and make up our Breaches; May he bless and prosper his Church throughout the world, delivering [Page 45]all its oppressed Members, increasing Piety and Charity among all that profess the Christian Name: And lastly, May he cause Truth, Righteousness, and Peace, the fear of his holy Name, together with all Virtue and Goodness to be propagated in all parts of the Earth, that his King­dom may come, and his will may be done on Earth as it is Heaven. Grant this, O heavenly Father, for thy Son Jesus Christ his sake, to whom with thee, and the Eter­nal Spirit, be all Honour and Glory now and for ever. Amen.