excesses? Have none of us violated sacramental engagements, or irreverently trifled with solemn oaths? Have we not, in many instances, taken the sacred name of GOD in vain? Have we not neg

lected and despised his ordinances, or attended upon them in a formal and hypocritical manner? Do not our mis-spent time, our abused or unimproved talents, our vain and corrupt discourse, and our aversion to pious and edifying company and conversation, bear witness against us? If we have been preserved from more flagrant immorality; - can we recollect no instances in which we dishonoured, despised, or defrauded parents or superiors? or in which we infused loose principles into the minds of our companions? Have we not given way, times without number, to pride, excessive anger, or revenge, envy, calumny, deceit, or intemperate indulgence? Have we not frequently failed of "doing to others, as we would they "should do unto us?"- None, but the great Searcher of all hearts, can know what vile imaginations and affections may be concealed under a decent exterior: or what secret abominations are practised by those who are careful to preserve their character among men. It may be apprehended that many present are still living in the commission of known sin, and provoking GOD by their impenitent neglect or abuse of his gospel. Others, having long opposed or despised this great salvation, are at length made willing thankfully to

accept of it. But, alas! how pertinaciously have some of us rebelled against the light! How have we resisted our convictions, and hated the truth that excited them! How desirous were we of finding out some more flattering way of deliverance from the wrath to come! Or how ingenious in our contrivances to form a coalition between religion and the world, between GoD and Mammon? And what inconsistency, ingratitude, unfruitfulness, if not dishonourable conduct, have been found in us, since we professed to be the redeemed disciples of the divine Saviour! Alas, much evil cleaves even to our best endeavours to serve GOD; as the devotions in which we have at this time been engaged, sufficiently evince to every tender conscience and watchful heart. Well may we then adopt the words of the beloved Daniel, and say, "We do not present our supplications before thee, "for our righteousnesses, but for thy great "mercies;"" or those of Isaiah: "Woe is me, I

am undone, I am a man of unclean lips, &c." and "we are all as an unclean thing, and all our righ"teousnesses are as filthy rags:"" or rather those of Job, "I abhor myself, and repent in dust and "ashes." But should any individual be found disposed to dissent from this humble language of these eminent saints, and to consider himself as

worthy, for whom the LORD should do this;" he must be regarded as an awful instance of that

1 Dan. ix. 19. 2 Isaiah, vi. 5. lxiv. 6. 3 Job, xlii. 6.

self-exaltation which GoD abhors: and if any prayers, this day offered for our land, be graciously answered, they will not be those of the Pharisee, who says, "GOD, I thank thee, that I "am not as other men;" but those of men who, like the poor publican, "smite upon their breast, " and say, GOD be merciful to me a sinner."

Yet the consideration that "our iniquities tes"tify against us," should not operate to our discouragement: "for the LORD delighteth in mercy;" and he bows down his gracious ear to the prayer of the broken-hearted penitent, who, conscious of his unworthiness, approaches him upon a mercy-seat, in the name, and through the merits of that divine Advocate "in whom he is well-pleased." - We enquire,

II. What light the Scripture affords us, by which we may judge whether the LORD, "for his name's "sake," will hear our prayers for deliverance? When he had shewn, by his prophet, that Israel, at divers periods, had deserved the severest vengeance, he repeatedly added, "Nevertheless I wrought for my name's sake, that it should not "be polluted before the heathen." And long before, when he threatened to destroy them, Moses pleaded, "Then the Egyptians will hear and the "nations will say: because the LORD was not "able to bring this people into the land which he

'Ezek. xx. 14.

sware to them; therefore he hath slain them in "the wilderness."" And when, on another occasion, Moses was preparing to intercede for Israel, on the same ground, the LORD said to him, "Let "me alone,—that I may consume them;" which implied, that this plea, as it were, arrested his avenging arm, and he could do nothing, whilst it was properly urged in behalf of the rebellious nation.' Thus Joshua also, when he supposed that GOD was about to consign the people to destruction, enquired, with great earnestness, "And what "wilt thou do for thy great name?3" From these, and many similar instances, we infer that the glory of the LORD may be concerned in the preservation of his professed worshippers, even when their “iniquities testify against them." against them." It may be proper for him in this manner to declare "his eternal power and Godhead," that he may confute the blasphemies of idolaters and atheists; to shew himself ready to deliver those that trust in him, when despisers ridicule their confidence; to illustrate the plenteousness of his mercy, even when "sin hath

most abounded;" to evince his faithfulness in performing his promises and his covenant; and even to display his righteousness, when his worshippers are injuriously oppressed: for they who merit God's wrath, may not deserve the usage they meet with from their enemies. Many examples, however, prove that this plea is not 'Numb. xiv. 11–20. 2 Exod. xxxii. 10-14. 3 Josh. vii. 9,

universally prevalent, even when urged by the LORD's most favoured servants; much less when it is presumed upon by hypocrites and formalists. Yet there are certain rules, which throw some light on the subject, and others which warrant a more confident determination. When a people, among whom the truths of christianity are professed, and the ordinances of GOD administered, are attacked by those who avowedly deny his existence or Providence, despise his word and worship, and trample on his laws, in atheistical or idolatrous contempt and defiance of him; and who shew a determined purpose (if they succeed,) to subvert religion, and establish their own principles in the place of it; there is some ground to expect that the LORD, "for his name's sake," will defend his worshippers, and silence the impious boastings of his enemies. This expectation seems to be still more reasonable, if the nation, professing the true religion, contrasts the blasphemies of their assailants with solemn and públick acts of religious worship, openly renounce all confidence in themselves, and have recourse to the LORD's merciful protection, as their only refuge. Yet, even this may be done in so hypocritical a manner, and accompanied with such atrocious crimes, impenitently persisted in, that the honour of GOD may require their punishment, even by the hands of his avowed despisers. When Asa, Jehoshaphat, and Hezekiah, thus sought the LORD in their