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 Egyp"tians will hear-and the nations will say: because "the LORD was not able to bring this people into the "land which he 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 impli ed, 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?" 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." It may be proper for him in this manner to declare "his eter"nal 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

*Ezek. xx. 14.

Exod. xxxii. 10-14.

most

† Numb. xiv. 11——2

Josh. vii. 9,

" 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 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 deter-. mined 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 publick 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 VOL. II.

RR

punishment, even by the hands of his avowed despisers. When Asa, Jehoshaphat, and Hezekiah, thus sought the LORD in their extreme danger, he delivered them, and turned the proud vauntings of their enemies to confusion: yet when Jeremiah, in similar circumstances, pleaded the cause of Judah, the LORD refused to hear his prayers. And though the Jews observed days of fasting; placed great confidence in their relation to God, and in his temple and worship, which were among them; and were encouraged by many false prophets, with visions of peace: yet were they given up into the hands of the idolatrous Chaldeans, who pillaged and burned the sanctuary, destroyed the city, desolated the land, and reduced the wretched remains of the people to the most abject state of slavery. Thus the LORD glorified his justice and holiness, in punishing a hypocritical and wicked nation; and secured the honour of his name among the heathen, by the displays of his glory, recorded in the book of Daniel; by reforming and restoring the next generation of the Jews, and by taking signal vengeance on their cruel and impious oppressors.

. When the sons of Eli, those children of Belial, presumed to fetch the ark of the covenant into the field of battle, as if that would surely defend them against the Philistines, notwithstanding their crimes, and those of the nation, the LORD saw good to give the victory to their enemies: thirty thousand Israelites, with Hophni and Phinehas, were slain; the ark was carried captive; Eli, who had honoured his sons more than God, was cut off by an awful rebuke, and the glory seemed to

depart from Israel. Yet, in reality, the LORD thus magnified his name and his law: whilst the contempt, afterwards poured on Dagon, the judgments executed on the Philistines, and the forced restoration of the ark, glorified his name in the sight of all the surrounding nations. This subject has been expressly insisted on by several of the prophets;* and the vengeance inAlicted on the Jewish nation by the Romans, notwithstanding their presumptuous confidence in GoD, their scrupulous zeal against idolatry, and their minute exactness in all the externals of religion; with the condition of their descendants, even to this day, constitutes the best comment on these declarations.—If, therefore, any persons should conclude that our profession of Christianity, the supposed justice of our cause, and our solemn appeal to GOD in the humiliations and services of this day, are sufficient to warrant an unshaken confidence that we shall prevail against our enemies; it is evident that they have not fully weighed the matter in the balance of the sanctuary: for the iniquity of our national conduct and the hypocrisy of our religion, may render the fastings and supplications of the day an abomination to the LORD; and instead of answering the prayers of the accepted remnant, he may say to them, "Shall not I visit for these "things?-shall not my soul be avenged on such a "nation as this?"

Isaiah i. 10-17. Iviii. 1-7. lxvi. 3. Amos v. 21-24. Mal. i. 10-14.

But there are some rules which warrant a more con fident determination, provided they be applicable to our case. It is not to be expected that, on such occa. sions, even the majority will be sincere and earnest in the business of the day: multitudes, no doubt, will utterly neglect its important duties; nay, some will perhaps affect the reputation of superior discernment by deriding them! Others will attend the public ser. vices with decency; but without any serious prepara tion, personal humiliation, or purposes of subsequent amendment. No small number, it may be feared, will so far forget the end of the appointment, as to amuse themselves with political speculations, or to vent their anger and spleen in revilings and disputes: and even they who desire to observe " such a fast as the LORD "hath chosen," may fail of their design, through mistake, or for want of proper instruction. This has always hitherto been, in some measure, the case on such so lemn occasions." Strait is the gate, and narrow is the way that leadeth unto life; and few there be that find "it:" and none can duly sustain a part in the national humiliation, who are not humbled for their own sins, as penitent believers in CHRIST. Yet the outward ob. servance publickly honours GOD; the preaching of his word may be the means of bringing sinners to repentance, and of invigorating the holy affections of true Christians; and the union of a large multitude in prayer, at the same time for the same blessing, is a hopeful token of success.

The misconduct of numbers, therefore, though greatly to be lamented, is no peculiar reason for dis