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ZECHARIAH 8:20, 21, 22.

Thus saith the Lord, of hosts, It shall yet come to pass, that there shall come people, and the inhabitants of Army cities: and the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek theLORD of hosts: I will go also. Yea, many people and strong nations shall come to seek theLORD of hosts in Jerusalem, and to pray before theLORD.

PART THE TEXT OPENED, AND AN ACCOUNT GIVEN OF THE AFFAIR PROPOSED IN THE MEMORIAL FROM SCOTLAND.

SECTION Explanatory Introduction.

In this chapter we have a prophecy of a future glorious advancement of the church of God; wherein it is evident, that something further is intended than ever was fulfilled to the Jewish nation under the Old Testament. For here are plain prophecies of such things as never were fulfilled before the coming of the Messiah: particularly, what is said in the two last verses in the chapter, of many and strong nations worshipping and seeking the true and of so great an accession of Gentile nations to the church of God, that by far the greater part of the visible worshippers should consist of this new accession, so that they should be to the other as ten to one.-A certain number for an uncertain. There never happened any thing, from the time of the prophet Zechariah to the coming of Christ to answer this prophecy: and it can have no fulfillment but either, in the calling of the Gentiles, in and after the days of the apostles; or, in the future glorious enlargement of the church of God in the latter ages of the world, so often foretold by the prophets of the Old Testament, and by the prophet Zerhariah in particular, in the latter part of his prophecy. It is most probable, that what the Spirit of God has chiefly respect to, is that last and greatest enlargement and most glorious advancement of the church of God on earth; in the benefits of which especially the Jewish nation were to have a share, a very eminent distinguished share.

There is a great agreement between what is here said and other prophecies that must manifestly have respect to the church’s latter-day glory: As Isaiah 60:2-4. “The Lord shall arise upon thee, and his glory shall be upon thee: and the Gentiles shall come to thy light, kings to the brightness of thy rising. Lift up thine eyes round about, and see; all they gather themselves together, they come to thee.” That whole chapter, beyond all dispute, has respect to the most glorious state of the church of God on earth. So chapter 66:8. “Shall the earth be made to bring forth in one day?

Shall a nation be born at once?” verse 10. “Rejoice ye with Jerusalem, and be glad with her, all ye that love her.” verse 12. “I will extent peace to her like a river, and the glory of the Gentiles a flowing stream.”- Micah 4:1, etc. “But in the last day it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains and it shall be exalted above the hills, and people shall flow unto it; and many nations shall come, and say, Come and let us go up to the mountain of the Lord, and to the house of the God of Jacob. — And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more.”

See also Isaiah 2 at the beginning. — There has been nothing yet brought to pass, in any measure, to answer these prophecies. And as the prophecy in my text, and the following verse, agrees with them, so there is reason to think it has a respect to the same times. And indeed there is a remarkable agreement in the description given throughout the chapter, with the representations made of those times elsewhere in the prophets.

So that however the prophet, in some parts of this chapter, may have respect to future smiles of heaven on the Jewish nation, lately returned from the Babylonish captivity, and resettled in the land of Canaan, in a great increase of their numbers and wealth, and the return of more captives from Chaldea and other countries, etc. yet the Spirit of God has doubtless respect to things far greater than these, and of which these were but faint resemblances. We find it common in the prophecies of the Old Testament, that when the prophets are speaking of divine favours and blessings on the Jews, attending or following their return from the Babylonish captivity, the Spirit of God takes occasion from thence to speak of the incomparably greater blessings on the church, that shall attend and follow her deliverance from the spiritual or mystical Babylon, of which those were a type, and then speaks almost wholly of these latter and lastly greater things, so as to seem to forget the former.

And whereas the prophet, in this chapter, speaks of God bringing his people again from the east and west to Jerusalem, (verses 7, 8.) and multitudes of all nations taking hold of the skirts of the Jews; so far as this means literally that nation of the posterity of Jacob, it cannot chiefly respect any return of the Jews from Babylon and other countries, in those ancient times before Christ, for no such things attended any such return. It must therefore have respect to the great calling and gathering of the Jews into the fold of Christ, and their being received to the blessings of his kingdom, after the fall of antichrist, or the destruction of mystical Babylon.

SECTION Observations on the text. IN the text we have an account how this future glorious advancement of the church of God should be introduced viz. By great multitudes in different towns and countries taking up a joint resolution, and coming into an express and visible agreement, that they will, by united and extraordinary prayer, seek to God, that he would come and manifest himself, and grant the tokens and fruits of his gracious presence — Particularly we may observe, 1. The duty, with the attendance on which the glorious event foretold shall be brought on; viz. The duty of prayer. — Prayer, some suppose, is here to be taken synechdochically, for the whole of divine worship; prayer being a principal part of worship in the days of the gospel, when sacrifices are abolished. If so, this is to be understood only as a prophecy of a great revival of religion, and of the true worship of God among his visible people, the accession of others to the church, and turning of multitudes from idolatry to the worship of the true God. But it appears to me reasonable to suppose, that something more special is intended, with regard to the duty of prayer, considering that prayer is here expressly and repeatedly mentioned; and also considering how parallel this place is with many other prophecies, that speak of an extraordinary spirit of prayer as preceding and introducing that glorious day of religious revival, and advancement of the church’s peace and prosperity, so often foretold. Add to this, the agreeableness of what is here said, with what is said afterwards by the same prophet, of the pouring out of a spirit of grace and supplication, as that with which this great revival of religion shall begin. (Chapter 12:10.) 2. The good, that shall be sought by prayer, which is God himself.-It is said once and again, “They shall go to pray before the Lord, and to seek the Lord of hosts.” This is the good they ask for, and seek by prayer, The Lord of hosts himself. To seek God, as the expression may perhaps be sometimes used in Scripture, may signify no more than seeking the favour or mercy of God. And if it be taken so here, playing before the Lord, and seeking the Lord of hosts, must be synonymous expressions. And it must be confessed to be a common thing in Scripture, to signify the same thing repeatedly, by various expressions of the same import, for the greater emphasis. But certainly that expression of seeking the Lord, is very commonly used to signify something more, it implies that God himself is the great good desired and sought after; that the blessings pursued are God’s gracious presence, the blessed manifestations of him, union and intercourse with him; or, in short, God’s manifestations and communications of himself by his Holy Spirit. Thus the psalmist desired God, thirsted after him, and sought him. ( Psalm 63:1,2,8.) “O God, thou art my God, early will I seek thee. My flesh longeth for thee, in a dry and thirsty lands where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary. — My soul followeth hard after thee.” — ( Psalm 73:25.) “Whom have I in heaven but thee? And there is none upon earth that I desire besides thee.” The psalmist earnestly pursued afterGOD, his soul thirsted after him, he stretched forth his hands unto him, etc. ( <19D301> Psalm 143:1) And therefore it is in Scripture the peculiar character of the saints, that they are those who seekGOD. “This is the generation of them that seek him.” ( Psalm 24:6.) “Your heart shall live that seek God.” ( Psalm 69:32.)

If the expression in the text be understood agreeably to this sense, then by seeking the Lord of hosts, we must understand a seeking, that God who had withdrawn, or as it were hid himself for a lone time, would return to his church, and grant the tokens and fruits of his gracious presence, and those blessed communications of his Spirit to his people, and to mankind on earth, which he had often promised, and which his church had long waited for.

And it seems reasonable to understand the phrase seeking the Lord of hosts, in this sense here, and not as merely signifying the same thing with praying to God: not only because the expression is repeatedly added to praying before the Lord, in the text; but also because the phrase, taken in this sense, is exactly agreeable to other parallel prophetic resentations.

Thus God’s people seeking, by earnest prayer, the promised restoration of the church of God, after the Babylonish captivity, and the great aposatacy that occasioned it, is called theirSEEKING GOD andSEARCHING for him; and God’s granting this promised revival and restoration is called his beingFOUND of them. Jeremiah 29:10,14. “For thus saith the Lord, that after seventy years be accomplished at Babylon, I will visit you, and perform my good word towards you, in causing you to return to this place. For I know the thoughts that l think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye go and call upon me, and I will hearken unto you; and ye shall seek me and find me, when ye shall search for me with all your heart; and I will be found of you, saith the Lord, and I will turn away your captivity.” And the prophets, from time to time, represent God, in a low and afflicted state of his church, as being withdrawn, and hiding himself Isaiah 45:15. “Verily thou art a God that hidest thyself, O God of Israel, the Savior.” (Chapter 57:17.) “I hid me, and was wroth.” And they represent God’s people, while his church is in such a state, before God delivers and restores the same, as seeking him, looking for him, searching and waiting for him, and calling after him. ( Hosea 5:15.) “I will go and return unto my place, till they acknowledge their offense, and seek my face from the house of Jacob, and I will look for him.”

And when God, in answer to their prayers and succeeding their endeavours, delivers, restores, and advances his church, according to his promise, then he is said to answer, and come, and say, Here am I, and to show himself; and they are said to find him, and see him plainly. ( Isaiah 58:9.) “Then shalt thou cry, and he shall say, Here I am.” “I said not unto the seed of Jacob, Seek ye me in vain.” ( Isaiah 45:19.) (Chapter 25:8, 9.) “The Lord will wipe away the tears from off all faces, and the rebuke of his people shall he take away from off the earth.-And it shall be said in that day, Lo, this is our God, we have waited for him, and he will save us: This is the Lord, we have waited for him; we will be glad, and rejoice in his salvation.” Together with the next Chapter verse 8, 9. We have waited for thee; “the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early. For when thy judgments are in the earth, the inhabitants of the world will learn righteousness.” Isaiah 52:6-8. “Therefore my people shall know my name; therefore they shall know in that day, that I am he that doth speak: behold, it is I.

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation, that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice, together shall they sing; for they shall see eye to eye, when the Lord shall bring again Zion.” 3. We may observe who they are that shall be united in thus seeking the Lord of hosts: the inhabitants of many cities, and of many countries, yea, many people, and strong nations, great multitudes in different parts of the world shall conspire in this business. From the representation made in the prophecy, it appears rational to suppose, that it will be fulfilled something after this manner:-There shall be given much of a spirit of prayer to God’s people, in many places, disposing them to come into an express agreement, unitedly to pray to God in an extraordinary manner, that he would appear for the help of his church, and in mercy to mankind, and pour out his Spirit, revive his work, and advance his spiritual kingdom in the world, as he promised. This disposition to prayer, and union in it, will gradually spread more and more, and increase to greater degrees; with which at length will gradually be introduced a revival of religion, and a disposition to greater engagedness in the worship and service of God, amongst his professing people. This being observed, will be the means of awakening others, making them sensible of the wants of their souls, and exciting in them a great concern for their spiritual and everlasting good, and putting them upon earnestly crying to God for spiritual mercies, and disposing them to join in that extraordinary seeking and serving of God.

In this manner religion shall be propagated, till the awakening reaches those that are in the highest stations, and till whole nations be awakened, and there be at length an accession of many of the chief nations of the world to the church of God. Thus after the inhabitants of many cities of Israel, or of God’s professing people, have taken up and pursued a joint resolution, to go and pray before the Lord, and seek the Lord of hosts, others shall be drawn to worship and serve him with them; till at length many people and strong nations shall join themselves to them; and there shall, in process of time, be a vast accession to the church, so that it shall be ten times as large as it was before; yea, at length, all nations shall be converted unto God. Thus ( Zechariah 8:23.) “ten men shall take hold, out of all languages of the nations, of the skirt of him that is a Jew,” (in the sense of the apostle, Romans 2:28,29.) “saying, We will go with you; for we have heard, that God is with you.” And thus shall be fulfilled, “O thou that hearest prayer, unto thee shall all flesh come.” ( Psalm 65:2) 4. We may observe, the mode of their union in this duty. It is a visible union, an union by explicit agreement, a joint resolution declared by one to another, being first proposed by some, and readily and expressly followed by others. The inhabitants of one city shall apply themselves to the inhabitants of another, saying, Let us go, etc. Those to whom the motion is made, shall comply with it, the proposal shall take with many, it shall be a prevailing, spreading thing; one shall follow another’s example, one and another shall say, I will go also. Some suppose, that those words, I will go also, are to be taken as the words of him that makes the proposal; as much as to say, I do not propose that to you, which I am not willing to do myself. I desire you to go, and am ready to go with you. But this is to suppose no more to be expressed in these latter words, than was expressed before in the proposal itself, for these words, let us go, signify as much. It seems to me much more natural, to understand these latter words as importing the consent of those to whom the proposal is made, or the reply of one and another that falls in with it. This is much more agreeable to the plain design of the text, which is to represent the concurrence of great numbers in this affair; and more agreeable to the representation made in the next verse, of one following another, many taking hold of the skirt of him that is a Jew. And though, if the words be thus understood, we must suppose an ellipsis in the text, something understood that is not expressed, as if it had been said, those of other cities shall say, I will go also; yet, this is not difficult to be supposed, for such ellipses are very common in Scripture. We have one exactly parallel with it in Jeremiah 3:22. “Return, ye backsliding children, and I will heal your backslidings.

Behold, we come unto thee, for thou art the Lord our God,” i.e. the backsliding children shall say, “Behold we come unto thee,” etc.

And in Cant. 4:16. and 5:1. “Let my beloved come into his garden, and eat his pleasant fruits. I am come into my garden, my sister, my spouse,” i.e. her beloved shall say, “I am come into my garden.” We have the like throughout that song. So Psalm 50:6,7. “The heavens shall declare his righteousness; for God is Judge himself. Hear, O my people, and I will speak,” i.e. the Judge shall say, “Hear, O my people,” etc. So Psalm 82:l, 2. — The psalms and prophets abound with such figures of speech. 5. We may observe the manner of prayer agreed on or the manners in which they agree, to engage in and perform the duty. Let us goSPEEDILY to pray; or as it is in the margin; Let us go continually. The words literally translated are, Let us go in going. Such an ingemination, or doubling of words, is very common in the Hebrew language, when it is intended that a thing shall be very strongly expressed. It generally implies the superlative degree of a thing as the holy of holies signifies the most holy. But it commonly denotes, not only the utmost degree of a thing, but also the utmost certainty; as when God said to Abraham, “In multiplying, I will multiply thy seed,” ( Genesis 22:17.) it implies both that God would certainly multiply his seed, and also multiply it exceedingly. So when God said to Adam, “In the day that thou eatest thereof, in dying thou shalt die,” (as the words are in the original, it implies, both that he should surely die, and also that he should die most terribly, should utterly perish, and be destroyed to the utmost degree.

In short, as the ingemination of words in the Hebrew, generally denotes the strength of expression, so it is used to signify almost all those things that are wont to be signified by the various forms of strong speech in other languages. It signifies not only the utmost degree of a thing, and its great certainty but also the peremptoriness and terribleness of a threatening, the greatness and positiveness of a promise, the strictness of a command, and the earnestness of a request. When God says to Adam, “Dying thou shalt die,” it is equivalent to such strong expressions in English, as, Thou shall die surely, or indeed; or, Thou shalt die with a witness. So when it is said in the text, “Let us go in going, and pray before the Lord, “the strength of the expression represents the earnestness of those that make the proposal, their great engagedness in the affair. And with respect to the duty proposed, it may be understood to signify that they should be speedy, fervent, and constant in it; or, in one word, that it should be thoroughly performed. 6. We may learn from the tenor of this prophecy, together with the context, that this union in such prayer is foretold as a becoming and happy thing, what would be acceptable to God, and attended with glorious success.

From the whole we may infer, that it is a very suitable thing, and wellpleasing to God, for many people, in different parts of the world, by express agreement, to come into a visible union in extraordinary, speedy, fervent, and constant prayer, for those great effusions of the Holy Spirit, which shall bring on that advancement of Christ’s church and kingdom, that God has so often promised shall be in the latter age of the world. And so from hence I would infer the duty of God’s people, with regard to the Memorial lately sent over into America from Scotland, by a number of ministers there, proposing a method for such an union as has been spoken of, in extraordinary prayer, for this great mercy.

And it being the special design of this discourse, to persuade such as are friends to the interests of Christ’s kingdom, to a compliance with the proposal and request made in that Memorial, I shall, First, give a short historical account of the affair to which it relates, from letters, papers, and pamphlets, that have come over from Scotland. Secondly, I shall annex the Memorial itself. And then, I shall offer some arguments and motives, tending to induce the friends of religion to fall in with what is proposed; and lastly, make answer to some objections that may possibly be made against it.

SECTION An historical account of the concert to which the Memorial relates. IN October, a. D. 1744, a number of ministers in Scotland, taking into consideration the state of God’s church and of the world of mankind, judged that the providence of God, at such a day, did loudly call upon such as were concerned for the welfare of Zion, to united extraordinary applications to the God of all grace, suitably acknowledging him as the fountain of all the spiritual benefits and blessings of his church, and earnestly praying to him, that he would appear in his glory, and favour Zion, and manifest his compassion to the world of mankind, by an abundant effusion of his Holy Spirit on all the churches, and the whole habitable earth, to revive true religion in all parts of Christendom, and to deliver all nations from their great and manifold spiritual calamities and miseries, and bless them with the unspeakable benefits of the kingdom of our glorious Redeemer, and fill the whole earth with his glory. Consulting one another on the subject, they looked upon themselves, for their own part, obliged to engage in this duty; and, as far as in them lay, to persuade others to the same: and to endeavour to find out and fix on some method, that should most effectually tend to promote and uphold suchextraordinary application to heaven among God’s people.

After seeking to God by prayer for direction, they determined on the following method, as what they would conform to in their own practice, and propose to be practised by others, for the two years next following, viz. To set apart some time on Saturday evening, and sabbath morning, every week, for the purpose aforesaid as other duties would allow to every one respectively, and more solemnly, the first Tuesday of each quarter, (beginning with the first Tuesday of November, then next ensuing,) either the whole day, or part of the day, as persons find themselves disposed, or think their circumstances will allow: the time to be spent either in private praying societies, or in public meetings, or alone in secret, as shall be found most practicable, or judged most convenient, by such as are willing, in some way or other, to join in this affair. Not that any should make promises, or be looked upon as under strict bonds in any respect, constantly and without fail to observe every one of these days, whatever their circumstances should be, or however other duties and necessary affairs might interfere or that persons should look upon themselves bound with regard to these days in any wise as though the time were holy, or the setting of them apart for religious purposes were established by sacred authority. But yet, as a proper guard against negligence and unsteadiness, and a prudent preservative from yielding to a disposition — to which persons might be liable, through the prevalence of indolence and listlessness — to excuse themselves on trivial occasions, it was proposed, that those who united in this affair should resolve with themselves, that if, by urgent business, or otherwise, they were hindered from joining with others on the very day agreed on, yet they would not wholly neglect bearing their part in the duty proposed, but would take the first convenient day following for that purpose.

The reason why Saturday evening and Lord’s-day morning were indeed most convenient for the weekly seasons, was, that these times being so near the time of dispensing gospel ordinances through the Christian world, which are the great means, in the use of which God is wont to grant his Spirit to mankind, and the principal means that the Spirit of God makes use of to carry on his work of grace, it may be well supposed that the minds of Christians in general will at these seasons be especially disengaged from secular affairs, and disposed to pious meditations and the duties of devotion, and more naturally led to seek the communications of the Holy Spirit, and success of the means of grace. — And as to the quarterly times, it was thought helpful to memory, that they should be on one or other of the first days of each quarter: Tuesday was preferred to Monday, because in some places people might have public prayers and a sermon on the stated day, which might not be so convenient on Monday, as on some day at a greater distance from the sabbath.

It was reckoned a chief use of such an agreement and method as this, that it would be a good expedient for maintaining and keeping up, amongst the people of God, the great Christian duty of prayerfulness for the coming of Christ’s kingdom. Those things to which we are too little inclined, through sloth, carnality, or a fulness of our own worldly and private concerns — and which are to be attended to at some seasons or other, but have no special seasons stated for them — are apt to be forgotten, or put off from time to time, and as it were adjourned without a day. But when we fix on certain seasons, which we resolve, unless extraordinarily hindered, to devote to the duty, it tends to prevent forgetfulness, and a settled negligence of it. The certain returns of the season will naturally refresh the memory; will tend to put us in mind of the precept of Christ, and the obligations that lie on all his followers, to abound in such a duty, and renewedly engage us to the consideration of the importance necessity, and unspeakable value of the mercy sought, and so, by frequent renovation, to keep alive the consideration and sense of these things at all times.

Thus the first promoters of this agreement judged, that it would be subservient to more abundant prayerfulness for effusions of the Holy Spirit at all times through the year, both in secret and social worship; particularly as to this last, in congregations, families, and other praying societies. And they also judged, that such an agreed union would tend to animate and encourage God’s people in the duty proposed; and that particular persons and societies knowing that great multitudes of their fellow Christians in so many distant places, were at the same time (as a token of the union of their hearts with them in this affair) by agreement engaged in the same holy exercise, would naturally be enlivened in the duty by such a consideration.

It was not thought best to propose, at first, a longer time for the continuance of this precise method, than two years: it being considered, that it is not possible, before any trial, so well to judge of the expedience of a particular method, and certain circumstances of managing such an affair, as after some time of experience. And it was not known, but that after long consideration, and some trial, it might be thought best to alter some circumstances, or whether others, that had not yet been consulted, might not propose a better method. The time first agreed on, though but short, was thought sufficient to give opportunity for judgment and experience, and for such as were disposed to unite in an affair of such a nature, in distant places, mutually to communicate their sentiments on the subject. The way which those who first projected, and came into this agreement, thought best for giving notice of it, and proposing it to others, was not by the press, but by personal conversation with such as they could conveniently have immediate access to, and by private correspondence with others at a distance. At first it was intended, that some formal paper, proposing the matter, should be sent about for proper amendments and improvements, and then concurrence: but on more mature deliberation, it was considered how this might give a handle to objections; (which they thought it best, to the utmost, to avoid in the infancy of the affair;) and how practicable it was, without any such formality, to spread the substance of the proposal by private letters, together with a request to their correspondents mutually to communicate their thoughts. Therefore this was fixed on, as the preferable method at the beginning. Accordingly, they proposed, and endeavoured to promote the affair, in this way; and with such success, that great numbers in Scotland and England fell in with the proposal, and some in North America. As to Scotland, it was complied with by numbers in the four chief towns, Edinburgh, Glasgow, Aberdeen, and Dundee, and many country towns and congregations in various parts of the land. One of the ministers who was primarily concerned in this affair in a letter to one of his correspondents, speaks of an explicit declaration of the concurrence of the praying societies. In Edinburgh, which they had made in a letter. The number of the praying societies in that city is very considerable. Mr. Robe, of Kilsyth, (in a letter to Mr.

Prince of Boston, dated November 3, 1743,) says, there were then above thirty societies of young people there newly erected, some of which consisted of upwards of thirty members. As to Glasgow, this union was unanimously agreed to by about forty-five praying societies there; as an eminent minister in that city informs in a letter.

The two years first agreed on ended last November. A little before this time expired, a number of ministers in Scotland agreed on a Memorial to be printed, and sent abroad to their brethren in various parts, proposing to them, and requesting of them, in join in the continuance of this method of united prayer, and endeavoring to promote it. Copies of which Memorial have lately been sent over to New England, (to the number of near 500,) directed to be distributed in almost every country in this province of the Massachusetts Bay, and also in several parts of Connecticut, New Hampshire, Rhode Island, New York New Jersey, Pennsylvania, Maryland, Virginia, Carolina, and Georgia . Most of these, I suppose, were sent to one of the congregational ministers in Boston, with a letter subscribed by twelve ministers in Scotland, about the affair: — many of them to another of the said ministers of Boston; and some to a minister in Connecticut. — It being short, I shall here insert a copy of it at length.

SECTION A MEMORIAL from several ministers in Scotland, to their brethren in different places, for continuing a Concert for Prayer, first entered into in the year 1744. WHEREAS it was the chief scope of this concert to promote more abundant application to a duty that is perpetually binding, prayer that our Lord’s kingdom may come, joined with praises: and it contained some circumstantial expedients, apprehended to be very subservient to that design, relating to stated times for such exercises, so far as this would not interfere with other duties; particularly a part of Saturday evening and sabbath morning, every week; and more solemnly of some one of the first days of each of the four great divisions of the year, that is, of each quarter as the first Tuesday, or first convenient day after; and the concert, as to this circumstance, was extended only to two years; it being intended, that before these expired, persons engaged in the concert should reciprocally communicate their sentiments and inclinations, as to the prolonging of the time, with or without alteration, as to the circumstance mentioned: and it was intended by the first promoters, that others at a distance should propose such circumstantial amendments or improvements, as they should find proper: it is hereby earnestly entreated, that such would communicate their sentiments accordingly, now that the time first proposed is near expiring. 2. To induce those already engaged to adhere, and others to accede to this concert; it seems of importance to observe, that declarations of concurrence, the communicating and spreading of which are so evidently useful, are to be understood in such a latitude, as to keep at the greatest distance from entangling men’s minds: not as binding men to set apart any stated days from secular affairs, or even to fix on any part of such and such precise days, whether it be convenient or not: not as absolute promises in any respect, but as friendly, harmonious resolution, with liberty to alter circumstances as shall be found expedient. On account of all which latitude, and that the circumstantial part extends only to a few years, it is apprehended, the convert cannot be liable to the objections against periodical religious times of human appointment. 3. It is also humbly offered to the consideration of ministers, and others furnished with gifts for the most public instructions, whether it might not be of great use, by the blessing of God, if short and nervous scriptural persuasives and directions to the duty in view, were composed and published, (either by particular authors, or several joining together, which last way might sometimes have peculiar advantages,) and that from time to time, without too great intervals; the better to keep alive on men’s minds a just sense of the obligations to a duty so important in itself, and in which many may be in danger to faint and turn remiss, without such repeated incitements: and whether it would not also be of great use, if ministers would be pleased to preach frequently on the importance and necessity of prayer for the coming ,of our Lord’s kingdom; particularly near the quarterly days, or on these days themselves, where there is public worship at that time. 4. They who have found it incumbent on them to publish this Memorial at this time, having peculiar advantages for spreading it, do entreat that the desire of concurrence and assistance contained in it, may by no means be understood as restricted to any particular denomination or party, or to those who are of such or such opinions about any former instances of remarkable religious concern, but to be extended to all, who shall vouchsafe any attention to this paper, and have at heart the interest of vital Christianity, and the power of godliness; and who however differing about other things, are convinced of the importance of fervent prayer, to promote that common interest, and of scripture persuasives to promote such prayer. 5. As the first printed account of this concert was not a proposal of it, as a thing then to begin, but a narration of it, as a design already set on foot, which had been brought about with much harmony, by means of private letters; so the farther continuance, and, it is hoped, the farther spreading of it, seems in a promising way of being promoted by the same means; as importunate desires of renewing the concert have been transmitted already from a very distant corner abroad, where the regard to it has of late increased: but notwithstanding what may be done by private letters, it is humbly expected, that a memorial spread in this manner, may, by God’s blessing, further promote the good ends in view; as it may be usefully referred to in letters, and may reach where they will not. 6. Whereas in a valuable letter, from the corner just now mentioned, as a place where a regard to the concert has lately increased, it is proposed, that it should be continued for seven years, or at least for a much longer time than what was specified in the first agreement; those concerned in this Memorial, who would wish rather to receive and spread directions and proposals on this head, than to be the first authors of any, apprehend no inconvenience, for their part, in agreeing to the seven years, with the latitude above described, which reserves liberty to make such circumstantial alterations, as may be hereafter found expedient: on the contrary it seems of importance, that the labour of spreading a concert, which has already extended to so distant parts, and may, it is hoped, extend further, may not need to be renewed sooner, at least much sooner; as it is uncertain but that may endanger the dropping of it; and it seems probable, there will be less zeal in spreading it, if the time proposed for its continuance be too inconsiderable. — Meantime, declarations of concurrence for a less number of years may greatly promote the good ends in view; though it seems very expedient, that it should exceed what was first agreed on; seeing it is found on trial, that that time, instead of being too long, was much too short. 7. If any person who formerly agreed to this concert should now discontinue it, would it not look too like that fainting in prayer, against which we are so expressly warned in Scripture? And would not this be the more unsuitable at this time, in any within the British dominions, when they have the united calls of such public chastisements and deliverance’s, to more concern than ever about public reformation, and consequently about that which is the source of all thorough reformation, the regenerating and sanctifying influence of the Almighty Spirit of God? — August 26,1746.

N. B. The minister in Boston afore-mentioned to whom most of the copies of this Memorial were sent, who, I suppose, has had later and more full intelligence than I have had concerning the proposal, in a letter, The motions seem to come from above, and to be wonderfully spreading in Scotland, England, Wales, Ireland, and in North America.

PART MOTIVES TO A COMPLIANCE WITH WHAT IS PROPOSED IN THE MEMORIAL.

I now proceed to the second thing intended in this Discourse, viz. to offer to consideration some things, which may tend to induce the people of God to comply with the proposal and request, made to them in the Memorial.

SECTION The latter-day glory not yet accomplished. IT is evident from the Scripture, that there is yet remaining a great advancement of the interest of religion and the kingdom of Christ in this world, by an abundant outpouring of the Spirit of God, far greater and more extensive than ever yet has been. It is certain, that many things, which are spoken concerning a glorious time of the church’s enlargement and prosperity in the latter days, have never yet been fulfilled. There has never yet been any propagation and prevalence of religion, in any wise, of that extent and universality which the prophecies represent. It is often foretold and signified, in a great variety of strong expressions, that there should a time come, when all nations, throughout the whole habitable world, should embrace the true religion, and be brought into the church of God. It was often promised to the patriarchs, that “in their seed all the nations, or (as it is sometimes expressed) all the families of the earth shall be blessed.” Agreeably to this, it is said of the Messiah, Psalm 72:11. “That all nations shall serve him,” and in verse 17. “Men shall be blessed in him, and all nations shall call him blessed.” And in Isaiah 2:2. it is said, that “all nations shall flow unto the mountain of the house of the Lord.” And Jeremiah 3:17. “That all nations shall be gathered unto the name of the Lord to Jerusalem, and shall walk no more after the imagination of their evil heart. “That all flesh shall come and worship before the Lord,” Isaiah 66:23. “And that all flesh should see the glory of God together,” Isaiah 40:5. “And that all flesh should come to him that hears prayer,” Psalm 65:2. Christ compares the kingdom, of heaven in this world “to leaven, which a woman took and hid in three measures of meal, till the whole was leavened,” Matthew 13:33.

It is natural and reasonable to suppose, that the whole world should finally be given to Christ, as one whose right it is to reign, as the proper heir of him who is originally the King of all nations, and the possessor of heaven and earth. And the Scripture teaches us, that God the Father hath constituted his Son, as God-man, in his kingdom of grace, or mediatorial kingdom, to be the heir of the world, that he might in this kingdom have “the heathen for his inheritance, and the utmost ends of the earth for his possession.” Hebrews 1:2. and 2:8. Psalm 2:6,7,8. Thus Abraham is said to be the heir of the world, not in himself, but in he seed, which is Christ, Romans 4:13. And how was this to be fulfilled to Abraham, but by God’s fulfilling that great promise, that “in his seed all the nations of the earth should be blessed?” For that promise is what the apostle is speaking of: which shows, that God has appointed Christ to be the heir of the world in his kingdom of grace, and to possess and reign over all stations, through the propagation of his gospel, and the power of his Spirit communicating the blessings of it. God hath appointed him to this universal dominion by a most solemn oath; “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, and every tongue shall swear.” ( Isaiah 45:23) (Compared with Philippians 2:10,11.) Though the solemn oath of God the Father is to be understood in so comprehensive a sense, as to extend to what shall be accomplished at the day of judgment, yet it is evident by the foregoing and following verses, that the thing most directly intended, is what shall be fulfilled by spreading the gospel of his salvation, and the power of the Spirit of grace, bringing “all the ends of the earth to look to him that they may be saved,” and come to him for “righteousness and strength, that in him they might be justified, and might glory.”

God has suffered many earthly princes to extend their conquests over a great part of the face of the earth, and to possess a dominion of vast extent, and one monarchy to conquer and succeed another, the latter being still the greater, it is reasonable to suppose, that a much greater glory in this respect should be reserved for Christ, God’s own Son and rightful heir, who has purchased the dominion by so great and hard a service: it is reasonable to suppose, that his dominion should be far the largest, and his conquests vastly the greatest and most extensive. And thus the Scriptures represent the matter, in Nebuchadnezzar’s vision, and the prophet’s interpretation, Daniel 2 There are four great monarchies of the earth, one succeeding another, are represented by the great image of gold, silver, brass, iron, and clay but at last a stone, cut out of the mountain without hands, smites the image upon his feet, which breaks the iron, clay, brass, silver and gold in pieces, that all become as the chaff of the summer threshing floors, and the wind carries them away, that no place is found for them; but the stone waxes great, becomes a great mountain, and fills the whole earth: signifying the kingdom which the Lord God of heaven should set up in the world, last of all, which should break in pieces and consume all other kingdoms. Surely this representation leads us to suppose, that this last kingdom shall be of much greater extent than any of the preceding.

The like representation is made in the 7th chapter of Daniel, there the four monarchies are represented by four great beasts that arose successively, one conquering and subduing another, the fourth and last of these is said to be dreadful and terrible, and strong exceedingly, and to have great iron teeth, and to devour and break in pieces, and stamp the residue with his feet; yea, it is said, verse 23. that the kingdom represented by this beast shall devour the whole earth: but last of all, one like the Son of man appears, coming to the Ancient of days, and being brought near before him, and receiving of him a dominion and glory, and a kingdom, that all people, nations, and languages should serve him. This last circumstance, of the vast extent and universality of his dominion, is manifestly spoken of as one thing presently distinguishing this holy kingdom from all the preeding monarchies. Although of one of the former it was said, that it should devour the whole earth, yet we are naturally led, both by the much greater emphasis and strength of the expressions, as well as by the whole connexion and tenor of the prophecy, to understand the universality here expressed in a much more extensive and absolute sense. And the terms used in the interpretation of this vision are such, that scarcely any can be devised more strong, to signify an absolute universality of dominion over the inhabitants of the face of the earth; verse 27. “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the most high God.” Agreeably to this, the gospel is represented as “preached unto them that dwell on the earth, and to every nation, and tongue, and kindred, and people,” Revelation 14:6.

The universal prevalence of true religion in the latter days, is sometimes expressed by its reaching to the “utmost ends of the earth,” ( Psalm 2:8.) “To all the ends of the earth, and of the world, ( Psalm 22:27. 67:7. 98:3. Isaiah 45:22.) “All the ends of the earth, with those that are far off upon the sea,” ( Psalm 65:5.) “From the rising of the sun to the going down of the same,” ( <19B303> Psalm 113:3. Malachi 1:11.) “The outgoing of the morning and of the evening,” ( Psalm 65:8.) It seems that all the most strong expressions, that were in use among the Jews to signify the habitable world in its utmost extent, are used to signify the extent of the church of God in the latter days. And in many places, a variety of these expressions is used, and there is an accumulation of them, expressed with great force.

It would be unreasonable to say, these are only bold figures, used after the manner of the eastern nations, to express the great extent of the Christian church at and after the days of Constantine. To say so, would be in effect to say, that it would have been impossible for God, if he had desired it, plainly to have foretold any thing that should absolutely have extended to all nations of the earth. I question whether it be possible to find out a more strong expression, to signify an absolute universality of the knowledge of the true religion through the habitable world, than that in Isaiah 11:9. “The earth shall he full of the knowledge of the Lord, as the waters cover the sea.”

Which is as much as to say, as there is no place in the vast ocean where there is not water, so there shall be no part of the world of mankind where there is not the knowledge of the Lord; as there is no part of the wide bed or cavity possessed by the sea, but what is covered with water, so there shall be no part of the habitable world that shall not be covered by the light of the gospel, and possessed by the true religion. Waters are often in prophecy put for nations and multitudes of people. So the waters of the main ocean seem sometimes to be put for the inhabitants of the earth in general, as in Ezekiel’s vision of the waters of the sanctuary, (Ezekiel 47) which flowed from the sanctuary, and ran east, till they came to the ocean, and were at first a small stream, but continually increased till they became a great river; and when they came to the sea, the water even of the vast ocean was healed, (verse 8.) representing the converse of the world to the true religion in the latter days.

It seems evident, that the time will come, when there will not be one nation remaining in the world, which shall not embrace the true religion, in that God has expressly revealed, that no one such nation shall be left standing on the earth, “the nation and kingdom that will not serve thee shall perish yea, those nations shall be utterly wasted.” ( Isaiah 60:12) God has declared that heathen idolatry and all the worship of false gods shall be wholly abolished, in the most universal manner, so that it shall be continued in no place under the heavens, or upon the face of the earth; “The gods that have not made the hearers and the earth, even they shall perish from the earth, and from under these heavens.” ( Jeremiah 10:11) Verse 15. “They are vanity, and the work of errors, in the time of their visitation they shall perish.” This must be understood as what shall be brought to pass while this earth and these heathens remain, i.e. before the end of the world. Agreeable to this is Isaiah 54:1,2. “Sing, O barren, thou that didst not bear;-for more are the children of the desolate than the children of the married wife, saith the Lord. Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitation spare not, lengthen thy cords strengthen thy stakes.” Verse 5. “For thy Maker is thy husband, the Lord of Hosts is his name; and thy Redeemer the Holy One of Israel, The God of the whole earth shall he be called.”

The prophecies of the New Testament do no less evidently show, that a time will come when the gospel shall universally prevail, and the kingdom of Christ be extended over the whole habitable earth, in the most proper sense. Christ says, “I, if I be lifted up from the earth, will draw all men unto me.” ( John 12:32) It is fit, that where the Son of God becomes man, he should have dominion over all mankind. It is fit, that since he became an inhabitant of the earth, and shed his blood on the earth, he should possess the whole earth. It is fit, seeing here he became a servant, and was subject to men, and was arraigned before them, and judged, condemned, and executed by them, and suffered ignominy and death in a most public manner, before Jews and Gentiles-being lifted up to view on the cross upon a hill, near that populous city Jerusalem, at a most public time, when there were many hundred thousand spectators, from all parts — that should be rewarded with an universal dominion over mankind; and it is here declared he shall be.

The apostle, in the 11th of Romans, teaches us to look on that great outpouring of the Spirit, and ingathering of souls into Christ’s kingdom, in those days, first of the Jews and then of the Gentiles, to be but as the first-fruits of the intended harvest, both with regard to Jews and Gentiles, as a sign that all should in due time be gathered in; verse 16. “For if the first-fruit be holy, the lump is also holy: and if the root be holy, so are the branches.” And in that context, the apostle speaks of theFULNESS of both Jews and Gentiles, as what shall hereafter be brought in distinctly from the ingathering from among both, in those primitive ages of Christianity. In verse 12. we read of the fulness of the Jews, and in the 25th, of the fulness of the Gentiles. And in verse 30-32. the apostle teaches us to look upon that infidelity and darkness, which first prevailed over all Gentile nations, before Christ came, and afterward, over the Jews, as what was wisely permitted for the manifestation of the glory of God’s mercy, in due time, on the whole world, constituted of Jews and Gentiles. “God hath concluded them all in unbelief, that he might have mercy upon all.” These things plainly show, that the time is coming when the whole world of mankind shall be brought into the church of Christ; the fulness of both, the whole lump, all the nation of the Jews, and all the world of Gentiles.

In the last great conflict between the church of Christ and her enemies, before the commencement of the glorious time of the church’s peace and rest, the kings of the earth, and theWHOLE WORLD, are represented as gathered together, Revelation 16:14. And then the seventh angel pours out his vial into the air, which limits the kingdom of Satan as god of this world, and that kingdom is represented as utterly overthrown, verse 17, etc. In another description of that great bottle, (Chapter 19.) Christ is represented as riding forth, having on his head many crowns, and on his vesture and on his thigh a name written,KING ofKINGS AND LORD of\parLORDS. Which we may well suppose signifies, that he is now going to that conquest, whereby he shall set up a kingdom, in which he shall he King of kings, in a far more extensive manner than either Babylonish, Persian, Grecian, or Roman monarchs were. And in verse 17, and following, an angel appears standing in the sun, that overlooks the whole world, calling on “all the fowls that fly in the midst of heaven, to come and eat the flesh of kings,” etc. And in consequence of the great victory Christ gains at that time, “an angel comes down from heaven, having the key of the bottomless pit, and a great chain in his hand, and lays hold on the devil, and binds him, and casts him into the bottomless pit, and shuts him up, and sets a seal upon him, that he should deceive the nations no more.” Satan being dispossessed of that highest monarchy on earth, the Roman empire, and east out in the time of Constantine is represented (Chapter 12.) by his being cast down from. heaven to the earth, but now there is something far beyond that; he is cast out of the earth, and is shut up in hell, and confined to that alone, so that he has no place left him in this world of mankind, high or low.

Now will any be so unreasonable as to say, that all there things do not signify more than that one third part of the world should be brought into the church of Christ; beyond which it cannot be pretended that the christian religion has ever yet reached, in its greatest extent? Those countries which belonged to the Roman empire, that were brought to the profession of Christianity after the reign of Constantine, are but a small part of what the habitable world now is. As to extent of ground, they altogether bear, I suppose, no greater proportion to it, than the land of Canaan did to the Roman empire. And our Redeemer in his kingdom of grace has hitherto possessed but a little part of the world, in its most flourishing state since arts are arisen to their greatest height, and a very great part of the world is but lately discovered, and much remains undiscovered to this day These things make it very evident, that the main fulfilment of those prophecies, that speak of the glorious advancement of Christ’s kingdom on earth, is still to come.

And as there has been nothing as yet, with regard to the flourishing of religion, and the advancement of Christ’s kingdom, of such extent as to answer the prophecies, so neither has there been any thing of that duration that is foretold. The prophecies speak of Jerusalem being made the joy of the whole earth, and also the joy of many generations. ( Psalm 48:2. Isaiah 60:15.) That “God’s people should long enjoy the work of their hands,” ( Isaiah 65:22.) That they should “reign with Christ a thousand years, (Revelation 20 ) by which we must at least understand a very long time. But it would be endless to mention all the places, which signify that the time of the church’s great peace and prosperity should be of long continuance. Almost all the prophecies, that speak of her latter-day glory imply it, and it is implied in very many of them, that when once this day of the church’s advancement and peace is begun, it shall never end till the world ends, or, at least that there shall be no more a return of her troubles and adversity for any considerable continuance. Then “the days of her mourning shall be ended,” her tribulations “be as the waters of Noah unto God, that as he has sworn that the waters of Noah should no more pass over the earth, so he will swear that he will no more be wrath with his people, or rebuke them.” It is implied that “God’s people should no more walk after the imagination of their evil hearts, that God would hide himself no more from the house of Israel; because he has poured out his Spirit upon them; that their sun should no more go down, nor the moon withdraw itself, that the light should not be clear and dark,” (i.e. there should he no more an interchange of light and darkness, as used to be,) but that it should be all one continued day, not day and night (for so the words are in the original in Zechariah 14:7.) alternately “but it shall come to pass, that at evening time (i.e. at the time that night and darkness used to be) it shall be light. And that the nations should beat their swords into, plow-shares, and their spears into pruning-hooks, and that nation should not lift up sword against nation, nor learn war any more; but that there should be abundance of peace so long as the moon endureth.”

But the church of Christ has never yet enjoyed a state of peace and prosperity for any long time; on the contrary, the time for her rest, and of the flourishing state of religion, have ever been very short. Hitherto the church may say, (as in Isaiah 63:17,18.) “Return, for thy servants’ sake, the tribes of thine inheritance; the people of thy holiness have possessed it but a little while.” The quietness that the church of God enjoyed after the beginning of Constantine’s reign, was very short. The peace the empire enjoyed, in freedom from war, was not more than twenty years; no longer nor greater than it had enjoyed under some of the heathen emperors. After this the empire was rent in pieces by intestine wars, and wasted almost every where by the invasions and incursions of barbarous nations; and the Christian world, soon after, was all in contention and confusion, by heresies and divisions in matters of religion. And the church of Christ has never as yet been, for any long time, free from persecution, especially when truth has prevailed, and true religion flourished. It is manifest that hitherto the people of God have been kept under, and Zion has been in a low afflicted state, and her enemies have had the chief sway.

Another thing which makes it exceedingly manifest that the day of the church’s greatest advancement on earth which is foretold in Scripture, has never set come, is, that it is so plainly and expressly revealed, this day shall succeed the last of the four monarchies, even the Roman, in its last state, wherein it is divided into ten kingdoms, and after the destruction of antichrist, signified by the little horn, whose reign is contemporary with the reign of the ten kings. These things are very plain in the 2nd and 7th chapters of Daniel, and also in the Revelation of St. John. And it is also plain by th