candle of the Lord; but it is so when he lights it, and directs a man by it into himself, to see the secret corners and pollutions that lie hid within him. Sin discovered by this light, appears in its native vileness, and that makes lively resentments and confessions.

Their confession of sin is varied here in three several expressions, and no one of them is empty; the adding one to another testifying a deep sense, and each of them having much under it, when issuing from an awakened, sensible mind.

Our iniquities testify against us. This expresses a deep and clear conviction. Our iniquities are undeniable; they stand up and give in witness against us, and we cannot except against them, nor deny the charge they lay.

And thus it shall be with all transgressors in their day, and with each of us. It is not far off, our particular day, it is coming, when the most ignorant shall be forced to know, and the most obstinate and impudent shall be forced to acknowledge their iniquities. Such as now will not be warned and convinced, who hide their sin as men, like Adam? who show themselves in that his children; they, as he was, shall be called for, and forced to come out of the thickets, and be convicted of their disobedience. This men find sometimes in a day of distress, when some outward or inward pressure seizes on them, lays on the arrest, and brings them to stand and hear what these witnesses have to say against them. However there is a day coming for this at the long-run, a day of particular judgment for each one, and that great solemn day for all together. The light of that fiery day shall let them see to read the bill they would not look on sooner. If men would consider this, when sin is speaking them fair and enticing them, in how different a style it will afterwards speak, it would spoil the charm of it. As Solomon speaks of the strange woman, that her end is bitter as wormwood, so are all the ways of sin. Those same sins which looked so pleasing and friendly, and entreated thee, shall appear again in another tune and with other language, to witness against thee and cry for vengeance. Men think sin vanishes as soon as it is acted, and forget

it as if they were to hear no more of it, and know not that it shall all be forth-coming again, even thoughts, words, and actions. All is kept for a court-day; iniquities sealed up in a bag, as Job speaks, as writs to be produced in the process against thee. O how little know you what the amazement is of a man's sins surrounding him, and testifying against him, that he is a rebel against God, and to be condemned! And no scarcity, such multitudes of them, one company succeeding another, as that word, Job x, 17; Thou renewest thy witnesses against me; not by twos or threes, but by thousands, armies of them. This is more affrightful than to be encompassed with drawn swords, or to see a whole army march up upon a man; it were nothing to these bands mustered up. So Psal. 1, 21; I will reprove thee, and set them in order before thine eyes.

There is no way to escape but by prevention, taking a day before-hand to judge thyself, and to call these witnesses, and hear them, and pass sentence. This would save labor. God is desirous to have the matter thus anticipa ted, and turns it over to thee, to judge thyself, that he may not judge. Why defer we? Is it not worth the while and the pains? And then for that day, when it would seem so terrible to have these witnesses stand up, thy safety is, having judged and condemned thyself, to take sanctuary in Christ, and make him thy Advocate to answer all for thee. He can and will do it to the full; yea, he hath already answered all that thy sins, were they many more, O happy the man that takes this course! not upon this account: none surely will do that. These things I write unto you, saith the apostle, that ye sin not; but then, if any man not so minded, do sin, here is the comfort, we have an advocate with the Father, Jesus Christ the righteous, 1 John ii, 1.

can say.

Sin

Our backslidings are many. This is the double dye of his people's sins; they are not simple transgressions, but treacheries, revolts, breaches of promises, of covenant and vow, turnings back, goings out from God, adultery, prostituting their hearts to idols, to base lusts; a heart professed to be married to its Maker, running and gadding after strange vanities. And who of us hath not this sadly to

say against himself?-How often have I vowed myself thine, and with some kind of hopes and purpose to have been true to my vow; but how soon hath all vanished! O the unspeakable unfaithfulness, not only of common formal professors, but of real believers! And these provoke God highly, go most to his heart, to be slighted by his own, to whom he hath so particularly shown himself and imparted of his love.

And we have sinned against Thee. This that comes last, seems to sound least; but I take it as meaning most : as if they would have offered at particular confession, and then seeing such a huge multitude and no end, were forced to retire, and shut up all in this general word, We might and would speak of many things, but they are too many, we are overwhelmed. What shall we say? We have sinned against thee. Thus Job, I have sinned against thee; what shall I do unto thee? As in David's confession, Psal. li, 4; Against thee, thee only have 1 sinned; thee, the great, the holy God, our God. This were our business, instead of much discourse and debate of things, to fall down and confess unto God; to begin at ourselves, our own breaches and backslidings, and then to add the public national guiltiness. O we are a sinful people, and few lay it to heart! All ranks are highly guilty; and where are they who retire and mourn for their abominations? These, continued and multiplied, are the continuers and multipliers of our plagues, sword, and pestilence, and threatenings of famine. If you have a mind to do any thing for the land and for yourselves, your families and little ones, O apply to this work, to confess and bewail our iniquities! It may be, yea, I dare say, it shall be, the Lord will return and have mercy on us.

In

O Lord, though our iniquities testify against us. all our approaches unto God, it is a prime thing to take him up according to his name. This is the very ground of the access and confidence of sinners, and there is no coming near him without it. We have heard it, that he is the Lord, merciful and gracious. Not so much as confessions can be made without this, much less petitions presented. Instead of coming to fall down before him to acknowledge sin, the soul will run quite away, and,

though that were in vain, would seek to hide itself, that it might not at all appear. But apprehending his goodness and readiness to forgive, this draws the heart to him, and being drawn in, this makes it melt before him. In this some Christians mistake much, when they hold off from the apprehensions of God's graciousness, to the end that they may be the more humble and deeply affected with their sins. No, no: this is that which warms, and softens, and makes the soul pliable, fit to receive any form from his hand. Therefore the people of God, and the prophets in their name, still lay hold on that, and interweave it both with their confessions and their petitions, as the main ground of their confidence in presenting both.

The petition is in these two words, which begin and close the text-Do for us-Leave us not. The rest is argument, backing and pressing the petition with familiar and pathetic expostulations; and in them, the whole strength of the argument lies in a mutual interest, that they are his people, and he is their God. But take the words as they lie.

Do thou for thy name's sake. It is not expressed what or how, and it is best so: that is referred to him who knows what is best, which we do not. It is an act of grace in general that is sued for, but, for the way and time, all is put in his hand. True it is, that sometimes prayer is and must be somewhat more particular, upon particular warrant, or upon account of the common liberty that God gives his children, to present freely the particular thoughts and desires of their hearts to him. But it is good always to close thus, or that it be understood so when not expressed, that we resign the matter to him, to make his own choice of things, and use his own way; only we entreat his favor, and his owning of us and our condition, that he be for us and do for us. And this is safe and sweet, to let him choose. We often perplex ourselves about that which lies not in our way and is not our part to be busied in, what things shall be doue. This he undertakes for, and will be careful of. Be not afraid. Commit thy way, roll thy way upon the Lord, trust on the Lord, and he will do it; there is no more.

In the

Hebrew it is, Turn it over to him, and be quiet, and let him alone; he will do well enough. Besides that there is all reason for this, if men knew what peace of spirit there is in this resignation, they would choose it before any way that can be thought on; and it never yet repented any one who chose it.

For thy name's sake. This is the unfailing argument, which abides always the same, and hath always the same force. When nothing is to be said for ourselves but guiltiness, yet this name we may plead by. Though our iniquities testify against us, though they return us harsh answers as from thee, speaking nothing but just refusals of our suits and rejecting of ourselves; yet, Lord, remember thy own name, and from thence we look for a better answer. Do according to that, and for thy name's sake, in regard of strangers and enemies, who will reproach thy name in the ruin of thy people; and for thy name's sake, in regard of thy people's knowledge of it and confidence in it, who, in all their straits, do expect their help from thee. Thy promises made to them and thy covenant made with them, in these is thy name, and they do cast themselves and rely on it. Now see whether it may be for thy glory to cast them off, Whatsoever we are, look to thy own interest, and do for that; Do for thy name's sake.

In the next clause, a part of his name is expressed, The Hope of Israel. This is a piece of his royal style, by which he is known in the world. And in this appeareth the wonderful condescension and bounty of God to his creatures, to choose a number of persons, that he will pass his word to engage himself to be theirs; not only to forgive us who are his debtors by our sins, but to become himself a debtor to us by his promises. And he loves to be challenged on them, and pressed with them. It is a maxim of court-flattery, that mean persons ought not to urge a king upon his word; but this greatest King takes nothing better from the meanest of his subjects. Lord, thou hast undertaken the protection of us thy people, and now it lies upon thee, in point of honor and truth, to save us. The hope of Israel. All people, and every man, have something they rely on and make their hope; and they often choose the most broken, rotten hopes, which fail