THIS Psalm is a Passionate Address to God, composed for the People of the Jews, under some very great Suffering and Calamity; either upon the destruction of Jerusalem and the holy Temple, at the Time of the last Captivity of the People of Judah, as [Page 2]some Interpreters conceive; or the Slaughter and Devastation made by Antiochus afterwards, as others conjecture.

The Psalm is full of mournful and melting Expressions; and the Psalmist, who in the Ti­tle is said to be Asaph, of which Name there were more than one that were devout Psalmists, do's in the Name of the suffering Nation, one while expostulate with God very passionately; another while petition very earnestly for the Jewish Nation; upon whose account this Psalm being composed, there are some Particulars in it that relate purely or principally to them; But then besides, that these Particulars may be applied in parallel cases, where any such hap­pen, to other people, there are others more general, which may suit the ordinary Circum­stances of any Nation, under common Evils and Calamities; of which this of the Text I take to be one; Help us, O God of our Salvation, for the Glory of thy Name; O deliver us, and purge away our Sins, for thy Names sake. And it may serve not only our Devotion in this Nation at this time, but our Instruction also; and for that purpose I shall now use it.

In which there may be considered these two general parts:

[Page 3] 1. The Petition it self, in these three instan­ces, Help us, O God, deliver us, and purge away our Sins.

2. The Motive or Argument used, For the Glory of thy Name, and for thy Names sake.

In the first of these two parts the Petition, there is a confession of sin implied; Purge away our sins: So that here we might propose two Observations upon which to discourse.

1. From the confession of sin implied, we might observe,

That it is very fit for Nations under heavy Pressures and Calamities, to confess their sins to God publickly.

2. From the Petition it self (exprest) we might further observe,

That it is very proper for such an afflicted Nation to pray earnestly to God for help and deliverance.

Then from the 2d General, the motive upon which the Petition is grounded, the Glory of God's Name, we may infer,

That it is proper and acceptable to God for an afflicted People to address to him upon this motive, the Glory of his Name, or his Names sake.

I shall not insist upon either of the two Ob­servations inferred from the first General, as be­ing Topicks of Discourse frequently handled [Page 4]upon these Occasions: but I shall chuse to treat only on the 2d General, and the Inference from thence.

And here I shall 1. Explain these Expressi­ons of the Name of God, and the Glory of his Name.

2. I shall shew you what particular Reasons the People of the Jews had to petition God up­on this motive.

3. I shall shew you what general Reason there is that may justifie and encourage the use of this motive by other People.

4. I shall enquire, so far as we may with Re­verence and Humility, upon what Occasions, and at what Seasons it is proper for any Nation to use this motive in their publick Devotions.

And lastly, I shall make some Application to the present occasion of our meeting.

First, By the Name of God, in Scripture, is frequently to be understood God himself in all his Excellencies, Attributes and Perfections; and the Glory of his Name is the rendering those Per­fections conspicuous and observable: So that to move God for his Names sake, or the Glory of his Name, is to move him, that the Effects of his Divine Attributes may be made visible and illu­strious [Page 5]in the sight of men, so as that they may be had in just Esteem and Veneration.

The Attributes of God which afflicted Peo­ple are prone to desire God to exert on their behalf, are principally his Power, his Justice and his Mercy.

When a Nation is enfeebled in its strength, when it is humbled and brought into troubles and difficulties by its Enemies, when there is no hope of Salvation, by any Outward or Visible Assistance, then to desire God to shew his Om­nipotent Power, is to desire him to glorifie and signalize that Attribute.

When an Enemy is Violent and Cruel, Bloody and Insatiable, Revengeful and Irreconcilable, then to desire God to execute his Just Indignation and Vevgeance upon them, is to desire him to let it be seen that there is a God that Judgeth in the Earth. When such afflicted People are sensible of their Sins and Provocations, and are humbled for them, and are resolved to forsake them, then to desire God to have mercy, is to desire him to glorifie that Attribute of his, in which he takes most delight.

Thus these Attributes of God, which are his Name, being exerted in a signal and il­lustrious manner, and at a proper and seasona­ble [Page 6]time, are rendred Glorious and Conspicuous in the eyes of Men.

2. I shall shew you what particular Rea­sons the Jewish Nation had to petition God, to Glorify those his Attributes on their behalf; And there are two especially.

First, As they were a Nation Selected from the rest of the World, and made the peculiar People of God; for he provided that People of particular Laws and Institutions; and govern­ed them, not in General only, like the other Nations, as the supreme Rector of the World, but as their National King, who resided amongst them in a particular manner, having several Illustrious Symbols of his Presence; as the Ark, the Tabernacle, the Temple, and the Shechinah, or visible Brightness, Termed the Glory, which was a Conspicuous and Awful Representation of his Majesty:

By these it was known, not to the Jews only, but to the Neighbouring Nations also, that they had a peculiar Governour, who took especial care of them, and fed them, and conducted, and fought for them, and afflicted and punished other Na­tions for their sakes; they knew him by those names of Power, the Lord, and the Lord of [Page 7]Hosts, by which he is frequently stiled in the Records of that People.

Now this Nation being thus Politically united to God, their Soveraign, in a National Bond, they seemed to have one Common In­terest; so that the Body could not suffer, but the Head must suffer with it; and therefore finding themselves under a great Pressure and Calamity, in which they thought the Ho­nour and the Name of God would suffer with them, they call upon him, upon that very account, to save and deliver them; For thus they addressed to him, as concerned in their Sufferings, and as it were a Partner with them, in the three first verses of this Psalm. O God, the Heathen are come into thine Inheritance, thy Holy Temple have they defiled, they have laid Jerusalem on heaps, the dead Bodies of thy Servants have they given to be meat for the Fowls of the Air, and thy Saints unto the Beasts of the Land; where by the mention of thine Inheritance, thy Holy Temple, and thy Servants and Saints, It plainly ap­pears, that they apprehended God himself to be concerned in this Deplorable and Reproachful Suffering, and that it was no little Reflection upon him, and upon the Honour of his Name.

But Secondly as the People of the Jews were Politically united to God, their Soveraign in a National Bond, or Covenant, So he exprest himself frequently to have a particular Kind­ness for them, giving them many repeated Promises, of establishing their Government, and the Succession of their Kings in the Royal Line of David, to perpetual Generations: For when they were Impatient to have a King like their Neighbouring Nations, and desired So­veraign Princes in a Successive Line, which they had not in the time of the Judges; these be­ing Authorized only upon Emergencys and for a Limited time, and at most during their own single Life; And that God in Complyance with this Request, appointed a King to Reign over them, who being disobedient to his Commands, he would not establish the Succession in his Fa­mily, but found out David his Servant, who was more obedient and more acceptable to him, to whose Posterity he Limited the Roy­al Succession; promising further by Nathan the Prophet, that his House and Kingdom should be established for ever, 2 Sam. 7. Ch. 16. v. This Promise to David is recited by Ethau the Psal­mist, in the name of God himself, in the 89 [Page 9] Psal. 3.4. I have made a Covenant with my Chosen, and Sworn unto David my Servant, thy Seed will I establish for ever, and build up thy Throne to all Generations.

This the Jews understood, only Litteraly, of a Visible Temporal Throne, and a Lineal Succession of Princes, such as David was, to be continued to the end of the World.

But now upon the taking and sacking of Je­rusalem, and the destruction of the Temple by Fire, and leading away their Kings and the Body of the People into Captivity, it seemed to them as if God had been unmindful of his Promise, the Government being subverted, and the Royal Family being in danger to be ex­tinct in the person of Jehojachin; all which ap­pears by the Complaint of the same Psalmist, in the name of the Captivated Jews, in the fol­lowing part of that 89 Psalm, at the 38 verse. But thou hast cast off and abhorred, thou hast been wroth with thine anointed, who was one of Da­vid's Issue and Succession: Thou hast made void the Covenant of thy servant, thou hast Prophaned his Throne by casting it to the Ground.

This sad Complaint was true in the person of Jehojachin first, as also in the person of his Bro­ther [Page 10] Zedekiah who succeeded him; and whom the Chaldeans took and brought to Babylon, kil­ling his Sons before his eyes, and then putting them out, and carrying him away in Fetters of Brass.

Here now the Psalmist, and the suffering Captives thought they had a just Ground to Ex­postulate with God, as we read they did in the 49 v. of that Psalm: Lord where are thy former Loving kindnesses, which thou swarest unto David in thy Truth? As if they had said, is this the Stability and Duration of the King­dom and Family of David, so frequently Pro­mised, and so highly Celebrated? Then he adds in the next verse: Remember Lord the Re­proach of thy Servants. And not of us only, but of thy self also; Wherewith they have Blas­phemed Thee, as well as slandered the Footsteps of thine Anointed.

By all that has been said out of this Psalm, it appears plainly that the Psalmist and the poor Captives in whose name it is Composed, thought they had some Reason to Expostulate with God, as to the Promise he had made to the House and Kingdom of David; In which the Honour of his Name was not a little Concern­ed. [Page 11]And so much for the second Inquiry, what particular Reasons the Nation of the Jews had, to petition God in their Extremities, for the Honour of his Name.

Now 3dly, we are to enquire, what general Encouragement there is, for other Nations to Address to God upon the same motive; I said, for other Nations, because I conceive it to be a motive more proper for whole Nations, and Publick Societies, to use, than for particular and private Persons.

And the Incouragement is Sufficient, in that God has upon occasions declared by his Holy Prophets, that he is not a little concerned for his own Honour, He would have his Name known and published in all the World, He would have that Honour given to Him, which is due unto his Name, to all his Names; for he is stiled in Scripture by many Names, not only with respect to his Essence, and Exi­stence, but also to his supereminent Attri­butes and Properties; and he has declared that he will not suffer the Honour that is due to these, or any of these, to be given to an Other, for which reason, amongst his other Names, he stiles himself, a Jealous God, and tho he has honoured some of his Creatures, Angels, and [Page 12] Men, with one or other of his Names, or some one Letter or Syllable of his Names, yet he did not therefore allow that they should receive such Ho­nour, or such a degree of Honour as He Himself re­quires. There are certain Honours, and certain measures of Honour which he has Appropriated to Himself; and as he is very Jealous lest any of these should be ascribed to any Other, so he is willing, nay, He requires that they should be performed to Him at all seasonable Times, and upon all proper Occasions. And we then honour God, or his Attributes and Properties, when we justly esteem the visible Effects produced by them; When we publickly divulge and declare them to others; When we take Care to have the Knowledg and Memory of them preserved to future Ages; When we improve in our Obedience under them, And trust and hope in God more confi­dently for the Experience of them.

By these means the Name of God is Hallowed, as our Saviour directs his Disciples to pray, which He accepts, and with which He is well pleased: I will get me Honour, says God to Moses, upon Pha­raoh and upon all his Host. This He did when He o­verthrew them in the Red Sea, in so surprising and observable a manner; and therefore He often put [Page 1] the people of Israel in mind of not only those that were personally preserved, but their Posteri­ty and Succession, because his Power and his Goodness was thereby known to all the Neigh­bouring Nations.

I shall now proceed to the 4th thing propos'd; To enquire, as far as it is fit for us, upon what Occasions; and at what Seasons it may be pro­per for a Nation to use this Motive in their addresses to God.

We ought indeed to Honour God daily, and as much as we can to promote his Honour, and to pray that the Name of God may be more and more known and exalted, in the repetiti­ons of his Praises here on Earth, as they are re­peated in Heaven by Saints and Angels; This, as I told you, our Saviour has taught us to pray for, and in the first place, before we petition for our daily Bread. But besides, that this ought to be our daily prayer and endeavour, there are some especial Seasons and Opportunities in which good men ought to be more earnest in their Prayers, and more Industrious in their In­deavours, for the Promoting and Vindicating the Honour of God; and I think I may name these two.

First, when the Existence and Providence of God is called in question, denied by some, and exposed and prophaned by others. In this case they that believe in him and worship him, ought to be concerned, and humbly to pray that he would appear signally for the Vindica­tion of himself and his own Honour. Of this the Psalmist seems sensible in the 119 Psal. and at the 126 ver. It is time for thee Lord to work, says he, for they have made void thy Law; To work, that is, to work some extraordinary thing, to lay to his hand, as it is in the other English Tran­slation; as if there was need to put to more strength than ordinary at such a time, when men did not only neglect the Law of God (for that has been usual in all Ages) but made it null and void, as far as in them lay, by denying its Authority and Obligation.

Now besides, that the Works of Creation which we see daily with our Eyes, are a sufficient evi­dence of the Almighty Power and Wisdom of God. There are some surprising Acts of his Pro­vidence, that many times make a more sensi­ble Impression upon the minds of men, than the common and standing effects of his ominipo­tent Power.

There are various instances by which the Pro­vidence of God is rendred signal and observable in the World, but in none so much as in the E­vents of War. In this God is as it were the Ar­biter, it being an Appeal to him, who alone has Right and Power to decide the Contest; He be­ing King of Kings, and Lord of Lords, from whom all Right and all Authority is derived; And therefore he oftentimes thinks fit to Inter­pose, in an extraordinary manner, upon this Oc­casion. All history, both Sacred and Prophane inform us, that there is nothing more uncer­tain in the view of Man, than the Issue and Success of Battles; a great deal depends upon suddain, and unforeseen, and unavoidable Ac­cidents; occasioned many times, by Meteors and Exhalations of the Earth, which arise sudden­ly and spend themselves vehemently; But now all these are intirely in the hand of God, and they are ordered and conducted by his Provi­dence. Who bringeth forth the Clouds from the ends of the World, and sendeth forth Lightning with the Rain, and bringeth the Winds out of his Treasures, as the Psalmist expresses it; and this he does to shew that he is the only supreme Potentate, and that he is Wonderful amongst the Kings of the Earth.

So then if the Battle be not always to the strong, but as it seems good to him who takes upon him to decide this great Controversy, what a bold Presum­ption is it to Question the Providence of God in this Event? and all that are Good and Wise ought to stand up, and Vindicate the Honour of God, and the Glory of his Name, in this and all other Hu­man Affairs, in which the Wisdom and the Strength of Man is but Folly and Weakness.

Thus the Pious King Hezekiah and the Nobles of Judah were not a little concerned when they heard Rabshecah Blaspheme the God of Israel, as if he was not able to resist the As­syrian Monarch; That haughty General, who seemed to be a Renegado Jew, by his speaking to the Jews in their own Language, was not a­fraid, in the Name of his New Master Sennacha­rib, according to the custom of Renegadoes, to defy that God whom he had once worshipped. Thus saith the great King, says he, the King of Assyria, where are the Gods of the Nations round about us? not the Nations only, but their Gods: And then he goes on Blaspheaming the God of Israel, as if he was no better than the Gods of Wood and Stone, which he had burnt, and trampled upon; well then might Hezekiah, and [Page 17]the Heads of the Tribes of Judah complain, that that was a day of Trouble and Rebuke and Blas­phemy: And well might they Assemble them­selves solemnly in the House of the Lord, and move him for the Honour of his Name, which the Enemy had so Blasphemed, to Rescue and De­liver them; for so it is said, That Hezekiah Pray­ed thus before the Lord, 2 Kings 19.15, 16. O Lord God of Israel, thou art the God, thou alone; bow down thy Ear, and hear the words of Sennacharib, which he hath sent to reproach the living God, and save us out of his hand, that all the Kings of the Earth may know, that thou art the Lord God, even thou only.

2dly. Another Season, when it is proper for a People to use this motive to God, is either when they themselves or others, whom common Hu­manity and Christian Charity oblige to commi­serate, lye under great and heavy Opressions; in this case Men may confidently apply them­selves to God, for the sake of his Honour and for his Holy Name.

For as he is the common Father of Mankind, it is agreeable to his Will, and to his Attributes of Justice and Compassion, either to prevent Vio­lence and Oppression, or to Restrain and Punish it; [Page 18]He has made all Mankind of the same Materi­als, and in the same Mould, by which there lies an Obligation upon them to mutual Tender­ness and Assistance; and he has Planted in Men an Appetite to Ʋnion and Confederacy, by which they are free and ready to be combin'd in Go­vernment for their own common Safety and Pre­servation; for the design and end of Government is Security and Peace, which is consonant to the Will of God, and to the Wisdom of his Providence.

If we allow the Notion of those Men who make Government to proceed only from Necessity, and from Mutual Compact and Agreement, and al­lowing also Appetites and Inclinations in Men to that purpose, we may reasonably thence infer, That it is very disagreeable to the Ends of Go­vernment, that they who are united for the sake of Preservation, should be devoured and consum­ed by one another; that Government should be made an Instrument of Oppression, and that one Man should ruin Millions Arbitrarily and wan­tonly against the stated measures of Justice, and the Bounds of Common Humanity: We cannot therefore but conceive thus Worthily of God, that He who has planted in Men such Appetites of Pre­servation, and allows such Ʋnion and Confederacy, [Page 19]will have Compassion upon the Oppressed; and that He will in His own Way, and in His own Time, pu­nish the Oppressors, who do not Rule, but Ravage; who do not feed, but worry and devour.

Or if we rather approve the Notion of others, who found Government upon Divine Institu­tion and Paternal Authority; our common Con­sanguinity and natural Relation will teach us, that it is unreasonable, and unnatural to de­stroy and prey upon one another; for tho Pa­rents have a Superiority, not only by Nature but by Divine Appointment, and so likewise the Fathers of many Families, and great Collecti­ons and Societies of Men, it is only a Superi­ority in order to the Education and Discipline, and good Government of Inferiours; they have no Authority to destroy and oppress at Plea­sure; for Paternal Authority Implies Care and Tenderness, and Love and Provision, which are inconstent with Tyranny and Cruelty, so that we may infer from this Notion of Govern­ment, that God is much displeased with those who mis-use this Fatherly Power; if it over­flow its Banks, it is not a River that fructifies and Cherishes, as it slides Smoothly and Gent­ly, but a Torrent and Inundation that Spoils [Page 20]and Consumes all where it takes its Course. In this case God is Concerned for his own Honour, to Interpose and to Rebuke these swelling Waves; and the oppressed may very Properly apply themselves to him as their Common Fa­ther, and humbly beg of him to deliver them from the hands of such men, who are his Mi­nisters Indeed, but misuse their Ministry, and Em­ply it not to help and defend, but to ruin and devour.

But besides, that this Idea of God, and these Noti­ons of his Government of the World, may convince us that it is agreeable to his Will, and for the Honour of his Justice, and his Fatherly Love and Compassion, to relieve the Injured and Oppressed. He has also declared the same by his Messengers and Prophets in his holy Word and Revelation. He often makes known Himself under the Stile and Character of a Deliverer, a Savi­our and Helper, and particularly of the Oppressed; a Refuge and Defence in time of Trouble. These are the Names of God in Scripture, and He Delights to be Invocated and Honoured by these Names.

When He delivered the Children of Israel out of the Iron Furnace, as the Prophet Jeremiah terms the Egyptian Bondage, He is said to get him a Name, as the same Prophet expresses it; The Lord that brought them out of the Land of Egypt, out of the House of [Page 21]Bondage; by which Name He was pleased to be sti­led, and stiled Himself when He Dictated the Ten Commandments to His Servant Moses.

And when He delivered them from that other Captivity in Babylon, then He got Him a New Name as the same Prophet describes Him, saying of Him­self in Jer. 16.14, 15. But the day is come, saith the Lord, that it shall no more be said, the Lord liveth who brought up the Children of Israel out of the Land of Egypt, but the Lord liveth who brought up the Child­ren of Israel from the Land of the North, and from all the Lands whither he had driven them.

So agreeable is it to God to be stiled, and to stile Himself by Names of Deliverance, and with respect to Oppression particularly; And so the Psal­mist frequently describes Him, Ps. 103. The Lord executeth Righteousness and Judgment for all that are Oppressed. And in Ps. 68.5. He is a Father of the Fa­therless, and a Judg of the Widow; who setteth the so­litary in Families, and bringeth the Prisoners out of Captivity. And in Ps. 12.5. he introduces God thus speaking; For the Oppression of the Poor, and for the sighing of the Needy, now will I arise, saith the Lord, and will set him in safety from him that Puffeth at him. Well then may the oppressed and the afflicted call upon God by these Names, and move him for the Honour and [Page 22]Glory of his Name, of this particular Name of De­liverer especially, to help and save them in the time of trouble.

I shall now in the last place take leave to make some Application of the whole to our selves, upon occasion of our Present Meeting.

1. Then, If Almighty God have such a Re­spect to the Honour of his Name, as to accept the Addresses that are made to him upon that mo­tive, it is a great Incouragement to us to make use of it upon all occasions; especially upon oc­casion of using some extraordinary Offices of Devotion.

The Church of England was so sensible of this, that she prescribes it in the Litany Office, which is appointed to be performed Three Times in e­very Week: O Lord, Arise, help us, and deliver us for thy Names sake. And again, Help us, and deliver us for thy Honour: And soon after, For the Glory of thy Name, turn from us all those Evils, that we most righteously have deserved,

But this is most especially proper to be used upon Emergent and Extraordinary Occasions; When a whole Nation is assembled, to humble them­selves before God, to confess their sins, to implore Pardon and Forgiveness, to deprecate the Wrath [Page 23]and Vengeance of God, and to desire His Directi­on and Blessing upon great Occasions, and in great Straits and Difficulties; then to use this Motive, is very seasonable; for the Honours and Dishonours that are reflected upon God by Pub­lick Persons, and Publick Bodies, affect Him most; for a whole Nation therefore, the Prince, the Nobles, and the great Body of the People, to apply themselves to him unanimously by Prayer and Suplication, for the Honour of his Great Name, must needs be acceptable to Him, and prevail with Him to hear and to help them.

But then while they thus affectionately im­plore His Mercy, for the sake of his Honour, they must,

In the 2d Place, Be careful, that they do not as publickly Dishonour him by their Sins, as they pretend publickly to Honour him by their Devotions.

All Sin, which is the Transgression of God's Law; tendeth to his Dishonour. It is an Affront to his Au­thority, and to the Justice, Equity and Reasona­bleness of his Laws and Government; But the Con­tempt of the Law of God is a greater Wickedness than the bare Violation of it; and the Dishonour done to God by it, is of greater Aggravation.

If a Nation, or a considerable part of it (for it [Page 24]may be, no Nation was ever so Universally De­praved) but if the greater, and the most conspicuous part of it offend notoriously in these two Instan­ces, of open Transgression and bold Contempt of the Law of God, the Honour they do to God by publick Fasting and Confession, is not so acceptable to Him, as the Dishonour they do to his holy Name, by Pro­phanation and Defiance, is displeasing and pro­voking.

But if, like the Inhabitants of the Great City Nineveh, they would intirely believe the Revela­tion of God, and sincerely and universally hum­ble themselves and repent, as they did at the Prea­ching of the Prophet Jonas, no doubt but God would have Compassion upon them, and prevent or Revoke the Sentence of Judgment, as He did from that City.

But when one part of a Nation are uncon­cerned and Idle, and Negligently omit the time appointed for Solemn and Publick Humiliation; and another part Expose and Ridicule it; and a third, that resort indeed to the place of Solem­nity, yet neither Pray Affectionately, nor Hear Attentively, nor Repent Seriously, nor break off any Evil Custom, nor forsake any one Sin, nor resist any one Temptation, nor show the [Page 25]least Effect of Sorrow in the following part of their Lives; how can such a Nation expect that God should be favourable to them? Especial­ly if such as these make up the greater Number; al­tho in an other Rank there may be a better sort amongst them, who attend the Offices and Mi­nisteries of Repentance with afflicted and bro­ken Hearts, and sincere Resolutions of Amend­ment of Life: The devout and serious Addres­ses of this little Flock, (altho God will undoubt­edly accept and reward them for it), cannot at­tone for the Negligencies, the Hyprocrisies, the Affronts and Contempts of a far greater Num­ber; And if the Performance of the Methods of Reconciliation cannot avail to reconcile them, what can become of such a Nation?

If this be the Case of our own Nation, it is very sad and deplorable: I do not say it is; but rather hope otherwise; but it must needs be con­fess'd, that we labour under this ill Indication, That our Publick Fasts and Humiliations, repea­ted Yearly, for several Years together, are not accompanied, and compleated with a Visible Amendment and Reformation.

Shall I instance to you in our Vanity and Lux­ury, in our Intemperance and Ʋncleanness, in our [Page 26] prophane use of the Holy Name of God by Oaths and Imprecations, in our Perjuries and Blasphemies, in our Injustice and Partiality, in our Frauds and uncharitable Circumventions, in our Divisions, Facti­ons and Animosities? Have we not been so far from Reforming these notorious Wickednesses, not­withstanding our Fastings, Confessions and Humi­liations, that we have Proceeded to a greater de­gree of Boldness and Confidence in committing them?

Nay further, upon these Licentious Practices some Men have built Pernicious Doctrines, and from denying God in their Works, are arriv'd to that Degree of Folly, not only to deny Him in their Hearts, but with their Tongues.

I might here, not improperly, mention the Dishonours that are done to the Eternal Son of God in his Essence, in his Doctrine, in his Laws and Government, in the Ministers and Officers of his King­dom, and the whole Christian Revelation. These Pra­ctices and these Doctrines grow upon us Daily; They are entertained, encouraged and propagated more and more, to common Observation: And if this be our Case, that the Means and Mini­stries of Repentance have no better Effect upon us, but that we rather grow worse under the use [Page 27]of them, by what other means can we expect to be reconciled to God, and procure his Favour and Protection?

We have nothing to move upon our own account: If God be pleased to Save and Pros­per us, it can be from no other Motive but the Honour of his Name: The best that we can say for our selves, is, that in our puhlick Worship we do not ascribe that Honour to any other which is due to him only; we Pray neither to Saint nor Angel; we make them neither the Objects of our Worship, nor use them as Intercessors on our be­half; this may give us some ground of Hope.

Besides, it's usual with God to concern Him­self in Opposing and Humbling Bloody, Deceitful and Oppressing Men: He delights to Defeat Proud and Presumptuous Ʋndertakings; to Baffle Haugh­ty and Insolent Names and Titles, and Disappoint High and Swelling Expectations: This he Does when he Pleases, and when it is for the Honour of his Name: But the Time and Method of do­ing it, must be left to His All-Wise Providence.

The only thing that might encourage us to hope for it speedily, Would be not a National Fast only, but a National Reformation. This Hum­bling our selves, and Bowing our Heads like a [Page 28]Bullrush for a Day, will not Prevail with God, who knows the Secrets of all Hearts: But if we would Heartily, and Thoroughly, and Ʋniver­sally Amend our Ways and our Doings, then we might expect the Light of God's Countenance, and the Blessings of Victory, and Peace, and Safety, and Wealth, and Good Success in all our Just and Honourable Enterprises; Which God of his. Mercy Grant, for the Sake of Jesus Christ: To whom be ascrib'd all Honour, and Glo­ry, and Praise, now, hence forward, and for ever more. Amen.