open mouth. For all this his anger is not turned away, but his hand is stretched out still." After all the calamities which came on Israel by these numerous enemies, still more complicated and tremendous miseries awaited the nation, which would be inflicted by the subsequent kings of Assyria, and terminate in their final ruin and dispersion. "For the people turneth not unto him that smiteth them; neither do they seek the Lord of Hosts." The text, thus opened, suggests the following topics suited to the present emergency.

I. When affliction is experienced, we should remember that the Lord smiteth us.

II. It is our duty and wisdom in this case to turn unto the Lord.

III. As Israel of old did not, so Great Britain at present doth not, properly attend to this duty.

IV. This circumstance may well create most serious alarm concerning the event of our present calamities.

V. The admonitions and instructions which may be deduced from these considerations.

I. We observe, that when affliction is experienced, we should remember that the Lord smiteth us.

A vain philosophy is at present employed, to resolve all events into second causes, and impute them to men or measures: as if that God, who “doeth according to his will in the armies of heaven and among the inhabitants of the earth," in fact did nothing, but left the universe to the established laws of nature, or the uncontrolled devices and machinations of his creatures !-I would not be supposed, my brethren, to speak against a true philosophy, the investigation of God's works, and a sober inquiry into the ordinary rules by which he governs the world: for this conduces to an intelligent perception of his operations, and an admiring sense of his wisdom, power, justice, and goodness. But sceptical reasonings about second causes, and an undue attention to instruments, exceedingly tend to make men overlook the First Cause, that great Agent "who worketh all in all."

In this respect as well as others, we should learn "to speak according to the oracles of God:" for in Scripture his hand is acknowledged on every occasion. "By Naaman the Lord had given deliverance unto Syria." " I inform you," says the apostle, " of the grace of God bestowed on the churches of Macedonia;" that is their liberality which was the effect of divine grace. "Thanks be to God who put the same earnest care into the heart of Titus.” 2 Kings, v. 1.2 Cor. viii. 1-3, 16, 17. The exercise of faith leads us to view the Lord in every object and event; to taste his love in our most common mercies, and to submit to his correction by whatever means it is brought upon

us.

The arrogance, blasphemy, rapacity, and ambition of Sennacherib can scarcely be exceeded: yet observe what the Lord says of him; "O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation; and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down as the mire of the streets: howbeit he meaneth not so, neither doth his heart think so." Isaiah, x. 5-7. Hezekiah and his principal assistants in reforming Judah were very sincere and zealous: 2 Chron. xxxi. 20, 21. but many of the princes, priests, and people had been mere dissemblers in their apparent concurrence. The Lord therefore determined to employ Sennacherib, to execute judgement on them for their hypocrisy; and when he had fulfilled that commission, he meant to take still more signal vengeance on him. It is vain then for us to expect success against our enemies, merely because they are infidels or atheists, if we be only nominal Christians; for the Lord commonly employs such men to correct or punish his hypocritical worshippers.-Executioners, in general, are not the most respectable cha

racters; and a malefactor would act absurdly who should hope to escape the sentence denounced against him, because he supposed the person appointed to inflict it, more criminal than himself. For the man might be spared till he had done his work, before he was called to account for his crimes.

The Lord smote Egypt with desolating plagues; and flies, lice, locusts, and frogs were his instruments, in pouring contempt, as well as vengeance, on haughty Pharaoh. But in smiting the Canaanites, he gave Joshua and Israel a charge against them. These nations deserved their doom; and an express commission, sealed by undeniable miracles, fully warranted all that was done against them. But in general, the instruments of punishment are unrighteous, though the Lord be righteous in the judgements they inflict. When the Israelites provoked him, the Philistines, Midianites, Syrians, Assyrians, Chaldeans, and Romans, were successively employed in smiting them : the rod of correction, or sword of vengeance was changed, but the hand that used it was the same. Nay, when domestic usurpers, tyrants, or persecutors, like Ahab, Athaliah, or Manasseh, brought calamities upon them, the Lord made use of them as his instruments. "Shall there be evil in the city, and the Lord hath not done it." Amos iii. 6. The evil of sin is wholly from the creature, but the evil of suffering from the Lord, who thus punishes the transgressions of his offending subjects. Whether afflictions come immediately from the hand of God, as sickness, famine, pestilences, and earthquakes, or by the intervention of men, the case in this respect is not altered. The Chaldeans and Sabeans unjustly seized on Job's property, and slew his servants; fire from heaven consumed his flocks; and the wind threw down the house upon his children; yet he made no distinction, but said in general, “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." Whether, therefore, our present public distresses and dangers be the natural consequences of providential dispensations; or whether the misconduct of men have been, and is in any degree the cause of them, we must acknowledge that it is the Lord who smiteth us.-A scarcity and dearness of provisions, decay of trade, and various hardships, are generally complained of; and many imagine that they are occasioned by the mistakes,or crimes of this or the other description of men. Now, in a political sense, it is a matter of great importance to investigate and develope this point, and to use proper methods of counteracting every attempt of such a nature: but as a religious concern, it is not in the smallest degree material; for, on every supposition, the hand of God should be acknowledged. I am not competent to determine what grounds there are for such suspicions or censures; nor is this the place for so much as giving an opinion on the subject: but as a minister of religion, I must declare, that, till proper methods of discovering and removing the distresses we feel, be used and prospered, the righteous Lord continues to smite us, whether unjust men be his instruments or not.

"The Lord's voice crieth unto the city, and the man of wisdom shall see thy name." The power and perfections of God are perceived by men of wisdom in all public calamities. "Hear ye then the Rod, and who hath appointed it?" Micah vi. 9. The Rod calls us to repentance: but unless we recollect who it is that hath appointed it, we shall not hear and obey the voice of the Rod, however we may smart and groan under its repeated strokes. I insist the more fully on this point, because Satan successively contrives to confuse the minds even of serious persons about it. They are told, and they believe, that this or the other description of men, by their folly or knavery, occasion the public distresses and others dispute with them and vindicate men and measures. But in the mean while, " the Lord's hand is lifted up, and they will not see;" he smites, and they refuse to humble themselves before him being employed in disputing about the rod and the sword.

But if some men be infatuated in their counsels, or others intoxicated by extravagant projects; if one set of men will be rich at any rate; another try to abuse power in tyranny and oppression; or a third would throw a nation into confusion, civil war, or anarchy, to gratify their own ambition or

rapacity; the Lord permits them to practice and prosper, in order by them to scourge an hypocritical or ungodly people. If David were left in vainglory to number Israel, and this made way for the desolations of a pestilence : the nation had first provoked the Lord by their sins to leave the king to that pernicious project. 2 Samuel xxiv. 1. He must therefore be acknowledged in all the miseries thus occasioned: but this neither excuses the sins of those, who indulge their corrupt passions to the ruin of their neighbours; nor renders it improper to employ every equitable and prudent method of redressing public grievances.

When we recognize the hand of the Lord in our sufferings, we must not only view his power, but submit likewise to his justice. "We are consumed by thine anger, and by thy wrath are we troubled: thou hast set our iniquities before thee, and our secret sins in the light of thy countenance." Psalm xc. 7, 8. We should not only consider sin, but our own sins, as the cause of our afflictions. It is a common, but a most absurd mistake, to profess humiliation before God for national crimes as the cause of public judgements; and yet to think only of the sins committed by other men! But "are there not with us sins against the Lord our God?" "Wherefore doth a living man complain, a man for the punishment of his sins? Let us search, and try our ways and turn again to the Lord. Let us lift up our heart with our hands unto God in the heavens. We have transgressed and have rebelled: thou hast not pardoned." Lam. iii. 39-42. Did we thus search and try our ways, and compare our past and present conduct with the law of God; we should soon be convinced of our personal criminality, and should both join in the service of the day, and do it heartily and earnestly. No suffering which any man endures as sharing in national calamities, is more severe than his sins deserve: the criminality therefore of others should not prevent our acknowledging the righteousness of God, in his most afflictive dispensations. His mercy indeed should also be noticed in our chastisements. It is very merciful in him to correct us for our sins, and not to leave us to be hardened by prosperity. To "fare sumptuously every day," without warning or rebuke; and then to be cut off at once, and to lift up the eyes in hell amidst hopeless torments, is the most dreadful case imaginable. Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth :" and all our present sufferings are suited to induce reflections and teach repentance. We should also be thankful that the Lord chastens us so gently; for it is of his mercies we are not consumed." Instead of our present light afflictions, we might justly be left to all the horrors of famine, during which tender mothers have eaten their children; our fields and cities might have been ravaged by fierce invaders; all our comforts and hopeful prospects might have been removed, and every conceivable distress accumulated. We ought therefore to own the mercy of God in exempting us from the most excruciating anguish that can rend the human heart. Nay, we should remember the words of the Psalmist, "I know O Lord that thy judgements are right, and thou in faithfulness hast afflicted me." Psalm cxix. 75. Corrections are needful, and are promised as blessings: when we pray for humility, a spiritual mind, increase of faith, and other holy dispositions, we in effect pray for chastisement; and we should therefore acknowledge the Lord's faithfulness to his promises, and his wisdom and love in answering our prayers, in a way we did not expect, but which was best suited to promote our most important advantages.

II. Then we proceed to show, that it is our duty and wisdom under affliction to turn to the Lord, and to seek his favour.

If men smite us we may resist or retaliate; we may flee or attempt to hide ourselves; but we cannot resist omnipotence, or conceal ourselves from him who is omniscient and omnipotent. Neither can we stand before him in judgment, or justify our conduct in his sight: so that we have no possible way of escaping his righteous vengeance, except by fleeing for refuge to lay

hold on his mercy.-Whether the Lord contend with an individual or a nation; he will overcome; and he will continue smiting till we turn unto him. Obstinate impenitence is therefore a species of insanity: it is a perverseness which prolongs misery, and provokes the Lord to lay aside his chastening rod, and take his avenging sword. "When I kept silence my bones waxed old through my groaning all the day long. For day and night thy hand was heavy upon me; my moisture is turned into the drought of summer. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said I will confess my transgression unto the Lord, and thou forgavest the iniquity of my sins." Psalm xxxii. 3-5. The Lord of Hosts or armies, who is able to save and destroy, calls upon us by every suffering or calamity, to turn unto him and seek reconciliation before it be too late; that we may escape his intolerable wrath, and be secure and comfortable under his omnipotent protection. He still "waiteth to be gracious:" he may be found upon the mercy-seat through Jesus Christ by the cry of penitent faith; and he never casts out those who humbly call upon him. Let us hear his words by the prophet: "I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue. I will go and return to my place, till they acknowledge their offence and seek my face; in their affliction they will seek me early. Come and let us return unto the Lord; for he hath torn and he will heal us. hath smitten and he will bind us up." Hosea v. 14, 15. vi. 1. The Lord declares the plan on which he determines to proceed with his offending people; and the prophet grounds the suitable exhortation and encouragement upon it. Thus he says likewise in another place, "O Israel return unto the Lord thy God; for thou hast fallen by thine iniquity. Take with you words and turn unto the Lord; say unto him, take away all iniquity, and receive us graciously; so will we render the calves of our lips. Asshur shall not save us, we will not ride upon horses; neither will we say any more to the works of our hands, ye are our gods; for in thee the fatherless findeth mercy. I will heal their backsliding, I will love them freely; for mine anger is turned away from him." Hosea xiv. 1-4.

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But another prophet more fully inculcates the duty of a nation under great distress. "Therefore now also saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning; and rend your heart, and not your garments, and turn unto the Lord your God; for he is gracious and merciful, slow to anger and of great kindness, and repenteth him of the evil.-Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Gather the people, sanctify the congregation, assemble the elders, gather the children and those that suck the breasts; let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar; and let them say, spare thy people, O Lord, and give not thine heritage to reproach ; wherefore should they say among the people, where is their God? Then will the Lord be jealous for his land and pity his people." Joel ii. 12-18. You see, my brethren, that the ordinances of this day are most perfectly Scriptural, and that all orders of men are in duty bound to attend on them: nor will the misconduct of any persons whatever exculpate those who neglect them. Assuredly the Lord will not condemn us, however men may censure us, for complying exactly with the proclamation of our sovereign, provided our services be not hypocritical.

The passage that hath been read demands our most particular attention ; for it teaches us in what manner a people should “turn to him that smiteth them." We must return to him with all our heart, with unfeigned submission to his righteousness, and repentance of our sins; praying earnestly, "Turn thou us, and so shall we be turned: create in us a clean heart, and renew a right spirit within us." This should be accompanied with fasting, and other tokens of humiliation. Abstinence from every animal indulgence, and from food, as far as health and circumstances will admit, is a Scriptural

acknowledgement, that we have forfeited our most common mercies; and that sin hath embittered them to us. It implies that our minds are too much occupied with matters of the highest importance, to attend on such low concerns; that we wish to avoid all interruption of our sacred duties; that we mean to chasten ourselves with fasting, as a token of our submission to the Lord's correcting hand; and that we would use all means of crucifying the flesh with its affections and lusts.

If we be indeed suitably affected with the consideration of our own sins, and the crimes and miseries of our countrymen; we shall turn unto the Lord with godly sorrow which worketh repentance unto salvation not to be repented of. Outward expressions, however emphatical, will not suffice; we shall rend our hearts in deep contrition and self-abasement, perceiving that we have no hope but in the Lord's unmerited mercy, which we shall supplicate with fervency and importunity. And when princes, senators, magistrates, ministers of religion, and the people in general, laying aside all other employments, unite in thus humbly seeking the Lord of Hosts, a crisis may be expected in public affairs. Then will the Lord be jealous for his land and pity his people."

In this manner the king of Nineveh and his nobles, with all the inhabitants of that immense city, sought the Lord when he threatened to smite them ; encouraged merely by a peradventure, "who can tell, if God will turn and repent, and turn away from his fierce anger that we perish not?" Jonah iii. Surely that heathen city will rise up in judgement with this Christian land and condemn it; for it repented at the preaching of Jonah; and doubtless our religious advantages are inconceivably greater; yet alas, how little does the observance of a fast in London resemble that proclaimed at Nineveh!

The words of the apostle likewise demand our serious consideration. "Submit yourselves to God. Resist the devil and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands ye sinners, and purify your hearts ye double minded. Be afflicted and mourn and weep; let your laughter be turned into mourning, and your joy into heaviness. Humble yourselves in the sight of the Lord, and he shall lift you Speak not evil one of another, brethren." James iv. 7-11. Instead of reviling or condemning other men, every individual should be employed in confessing and lamenting his own sin, in humbly deprecating the Lord's indignation, and using every means of overcoming evil habits and forsaking sinful courses.

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This accords also with the exhortation of the prophet. "Seek ye the Lord while he may be found; call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy on him." Isaiah lv. 6, 7. But without true repentance and works meet for repentance, no appearances of strictness, humiliation, or grief, will constitute such a fast as the Lord hath chosen. "Wherefore have we fasted, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge?-Behold in the day of your fast ye find pleasure and exact all your labours. Behold ye fast for strife and debate, and to smite with the fist of wickedness." Isaiah lviii.

The substantial and permanent effects of repentance, and faith in God's mercy, must be manifested in our future lives if we would be thought sincerely to have turned to the Lord and sought him in our distresses. Nor can any nation be considered as having duly regarded the rod and the word of God, unless a general reformation and revival of religion take place; or at least till numbers, in the different orders of the community, use the most decided endeavours to restrain and discountenance vice and impiety, to reform inveterate abuses, which have been connived at and sanctioned by a corrupt policy, and to encourage and promote genuine piety and purity of manners.

III. This leads me to observe, that as the people of Israel did not, neither