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reigns of Europe are impolitic dastards : they consi-
der not their own interest." Suppose this, too, ad-
mitted: who hath threatened 'to pour a spirit of deep
sleep on Rulers,' and 'to destroy the counsel of
Princes ?
"It continues," says a third, “because a capital

?
error was committed in a former negociation: the sin-
gle opportunity of peace was lost.” Were this also
admitted, it should suffice to recollect; who it was that
permitted this error, and who can now recall it.

“It continues," says a fourth, “from necessity. The present state of Europe can admit of nothing more than an armed peace.” Admitted, again! But who made this necessity ? This very necessity is the sword of the Lord :' it is but the appointed avenger. How, then, can it be quiet ?

But does Europe need particular and doubtful reasons, in order to account for its convulsed state ?

It is, in fact, but wretched trifling, to call in the feeble conjectures of Politicians, in order to account for the appointment of a sword to go through our modern Ashkelon,-EUROPE. Such opinions, even when just, look only to MEANS, but stop infinitely short of the cause. But it is the CAUSE, which the word of God is repeatedly bringing forward; and which the blind, unbelieving heart of man is continually forgetting. The sword has long been drawn, and (to pass by now any enumeration of transgressions common, perhaps, to Ashkelon and to Europe) how can it be quiet, while Infidelity has been taking gigantic strides, unknown, till of late, in Christendom? How can it be quiet, when, even among us, opposition and contempt are daily harassing the few remaining friends of truth. in their endeavours to abolish that abominable traffic the Slave Trade abroad, or to 'suppress the grosser vices and open profanations at home? Do the wicked. so walk on every side, as to put to rebuke' every effort of virtue? Are we grown such admirers of our old

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inveterate enemies the French, that, if we do not actually abolish the Sabbath in name, we resolve to destroy the thing, by our Sunday Entertainments, Sunday Travelling, Sunday Concerts,- by business or by pleasure on that holy day? How can it be quiet, if, while that old stupendous idol of a blind superstition, Popery, is tottering on its basis, and while its visible head is become the contemptible tail of a bold usurpation, we, whether Churchmen or Dissenters, attempt to set it up under another form, and call it Christianity? For, let me ask, what is heartless religion, whether among Papists or Protestants, but a dead image of a living thing? And what is our dead image better than that which our fathers abandoned at the Reformation ?-an image, scarcely having a form of godliness; but utterly denying, yea sometimes opposing, the power thereof-an image, no more that religion which Christ came to set up in the world, than the image of David which Michal laid on the pillow of goat's hair, was the David who had fled.

Brethren, this is neither a time nor occasion for temporizing concealments ; nor shall I consider, for a moment, what the advocates for a barren and lifeless profession of religion may object to these remonstrances. My answer is ready, and it is short-They are of the world: therefore speak they of the world, and the world heareth them.' The enemies of vital religion dare to be loud in their opposition; and are we, the Ministers of Christ and Stewards of his mysteries, to shrink in such a cause ? No: rather let us descend to the root of this evil: let us examine whether there be not some MASTER-SIN, from which present evils may be traced; and thereby account for

; an express charge given to the sword that sword, which has desolated Europe, and long threatened this country.

But, a word respecting this Master-Sin. "I see grave men alarmed; and hear them complain

ing of the ungodliness of the times. They lament that the fruits of righteousness among us are as the 'shaking of an olive tree: two or three berries on an uppermost bough.' But they seem not sufficiently to consider that these fruits of righteousness' can only be derived from a union by faith with JESUS CHRIST, and thus tend to the glory and praise of God.' 'I am the vine,' says Christ: abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me'-for,' without me, ye can do nothing." No man, who calls himself a Christian, can be supposed to deny this statement of our Master: and will any such man wonder why so little of the fruits of righteousness are found among us? Can he see this infinite condescension of God manifest in the flesh'-this source of all spiritual life, grace, and love-I say, can he see this scarcely noticed in the Nation, in the Senate, in the Courts, in the Camp, in the Schools-I had almost said in the Pulpit, and then gravely inquire for 'fruits of righteousness?" or cease to tremble before the 'sword of the Lord' in its appointment against Christendom? Rather, will he not say, "While these things ARE,-hox can it be quiet."

But let us, Brethren, enter into the design of Holy Scripture, in recording those judgments which have fallen on other nations, and regard the 'sword of the Lord' as,

III. A SOLEMN MONITOR.

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When the Lord appoints the sword to avenge his cause in other nations, he speaks to those on whom it has not yet fallen. He generally speaks, before he strikes; but he always speaks, in striking." Even Ehud's poinard," says the pious Bishop Hall, was God's message: not only the vocal admonitions, but also the real judgments of God, are his errands to the world." He seems to repeat, in such events, "Fear ye not me, saith the Lord? Will ye not tremble at

my presence? Will ye not gather, from every stroke of my righteous judgments on others, what sentiments ye yourselves should cultivate till this sword be returned into its scabbard ?”

And what are those sentiments, which we should cultivate in present circumstances?

Not those of the Vindictive, who, like enraged tigers, furiously bite the spear which they cannot avoid ; who scorn to treat; who pant for what they term a proud day for England, whatever it costs.

Scatter,' says the Psalmist, the people who delight in war. But when, like some nobler minds on record, the soldier would save and succour, where he is not obliged to destroy; he appears, indeed, an angel of vengeance, but, yet, an ANGEL.

Not those of the Presumptuous, who say, “Let him come.

We wish the attempt to be made. The result will be glorious to our arms.

Have these men quite forgot, that there is a God, and that war is his Sword? Let us, my dear hearers, learn our entire dependence on the God of Battles : and tremble when He takes the sword, though the worst tyrant that ever breathed on earth executes the commission—whether a Nebuchadnezzar, or a Sennacherib ; a. Tippoo Saib, or a Buonaparte.

Not those of the Restless, whom no men, no measures can long please: who can cavil and embarras, but not assist, even with a finger, the common effort. A man of this description will find fault every where, except where it is most to be found,-in himself.

Least of all should we cultivate the sentiments of the Negligent; men, who will supinely look on, while the Invader confiscates their property; annihilates their rights, civil and sacred; violates the chastity of their family; and puts a knife to their throat. What! are these men more irrational than brutes, who know the use of their horns and hoofs? The secret purposes of God should never be confounded with the rela

tive duties of life. As a wise and good Prince may employ the basest of his subjects for his executioner ; so we learn, both from Scripture and from Fact, that God often employs the worst of men to execute his judgments. But, while He is executing them, he calls us, as his rational creatures, to employ such measures of security as he hath enabled us to use: and it is only in a vigorous prosecution of them, that we can warrantably bope for success, or comfortably meet the reverse. To trust God without the use of means, is to tempt him: to use means without dependence on God, is to despise him. Duty is ours: Events are God's. Nor can Religion be brought forward in vindication of any such supineness : as I considered more at large on a former occasion.

Instead, therefore, of a sluggish or presumptuous neglect of those means of defence which Providence has put into our hands, let us imitate the wise conduct of Jacob, in contriving the most effectual methods for disarming his malignant brother. Let us learn of Joshua, to use every measure which sound policy and determined courage dictate for counteracting the designs of the common enemy. Let us stand, like Nehemiah, armed for war, as well as diligent in our proper callings; and having, like him, thus played the man for our people, and for the cities of our God, let the Lord do that which seemeth Him good.'

The Volunteer System, so numerous in its members, and so determined in its object, is a splendid monument in English History. Such a union of zeal and unanimity one cannot but hope comes from God, as a - token for good.? A still stronger token for good is, the zeal which has been kindled in the hearts of many for the support and propagation of the Gospel. Bnt the best warranted hope is, from that Spirit of Prayer which has long been stirred up in the breasts of real Christians, of all denominations, for the safety of the nation. We should be thankful that we can mark,