While thus engaged, the Spirit of God affected his heart, brought home the most salutary convictions, and awakened the most proper concern.

In like manner, when God has designs of mercy to a man who has long resisted his milder methods, he sends a heavy trial: this, perhaps, is repeated again and again; or the trial is varied and augmented, as the nature of the case requires. As the prophet expresses it, the Lord "hedges up" a man's way "with thorns;" and if this is not enough, he “ makes a wall," that the transgressor, embarrassed and obstructed in his course, may be brought to reflect. By sickness frequently he is forced into retirement, that he may think of his ways, weigh his principles, review his life, and mourn over his madness and folly. The God of mercy separates him from his evil companions, deprives him of his former temptations and opportunities of sin, and by a series of painful disappointments bows down the pride of his heart, and convinces him of the bitterness of iniquity. If this has been found in the experience of any of you, thank God for affliction; and reckon your severest chastisements among your choicest blessings!

But Manasseh, in affliction, "besought the Lord his God, and prayed unto him." His prayer is repeatedly mentioned, and not without design, for it was fervent and importunate in an unusual degree. "Is any afflicted ?" you know the appropriate duty" let him pray." Is this your exercise? and are your petitions ardent? Do you come to God with your whole heart, with "a broken and a contrite spirit?" We have learnt little in the school of adversity, if it has not taught us our need of God, our dependence on Him, our lost condition without his mercy and his help. Nothing can be more expressive of contrition of soul than-"God be merciful to me a sinner!" And it was the indisputable evidence

of the conversion of one of the proudest and most impenitent men-" Behold, he prayeth!"

Mark also the humiliation of Manasseh: he "humbled himself greatly," for greatly had he sinned; and "before the God of his fathers," who had long been forgotten by hin, grievously insulted and provoked. His own sin doubtless was heavy on his conscience; and connected with this, the sin which he had occasioned in others, by the exertion of his influence, and the baneful effect of his example.

And see the application of this to ourselves. We have not run into the excesses which disgraced Manasseh, and let us be thankful that we are placed in less ensnaring situations; but are we not guilty? must we not lay our hand on our mouth under the conviction of deep depravity, and adopt the abasing confession" Behold, I am vile!" We cannot number our personal transgressions; nor can we determine in how many unhappy instances others have sinned and suffered through us. A man who allows himself in any forbidden practice, not only injures himself, but those about him; he not only destroys his own soul, but is accessary to the destruction of thousands; the mischief of his pernicious example is alarming in a very serious degree, according to the rank he sustains, and the extent of his connexions and influence.

There is something in this tender appellation, "the God of our fathers," which endears his character, which exceedingly aggravates sin, and powerfully aids repentance. Some of you are the children of religious parents, and is it not time you should think of "the God of your fathers?" He was the object of their worship, their confidence, and trust. He helped them in distress, soothed them in sorrow, and was with them in "the swelling of Jordan." They taught you also to lisp his name, to speak his praise,

and to call him" Father;" but how has he been forgotten by you! How have you rebelled against him! Return, O return, to "the God of your fathers!"-a covenant God-the God of grace and love" the God and Father of our Lord Jesus Christ." Know, that he waiteth to be gracious, is ready to forgive, and willing to bless.-This leads to observe,

IV. That prayer and humiliation, are always attended with DISTINGUISHED BLESSINGS, and produce VALUABLE EFFECTS.

Manasseh prayed unto the Lord, "and he was entreated of him, and heard his supplication." Doubtless more is here implied, than is expressed: the poor penitent was pardoned: the humble suppliant was saved. Reduced to a right temper of mind, he was prepared for inestimable good; he received the "forgiveness of sins, and inheritance among them that are sanctified."

And know, that if you seek the Lord, he will be found of you: no truth is more explicitly revealed, or confirmed by more ample proof.. "I love the Lord, because he hath heard my voice and my supplication. Blessed be God, who hath not turned away my prayer, nor his mercy from me. Ye shall seek me, and find me, when ye shall search for me with all your heart*." Abound, therefore, in earnest supplication, and humble hope; you shall not be disappointed. The great object of prayer is the Giver of promises, and he is "faithful" to every word he hath uttered, to every engagement he hath made.

We are informed that Manasseh was brought again to Jerusalem, into his kingdom :" this was by a particular providence, and in order to answer an

* Ps. cxvi. 1; lxvi. 20; Jer. xxix. 13,

important end. We regard his conduct with peculiar interest when restored to his former dignity, and are happy to find that it was highly consistent and proper. Full evidence is given, through a course of years, that he was "renewed in the spirit of his mind," that his repentance was sincere and his conversion effectual.

"Then Manasseh knew that the Lord he was God."-Could he be ignorant of this? Had he not been educated in religious principles? And had not the most convincing proofs of the fact passed before him? Alas! he had lived "without hope, and without God in the world;" his "foolish heart was darkened." And thus it is in every instance, until "God, who commanded the light to shine out of darkness, shines in the heart." Information received from others is not enough; we should earnestly pray, and when awakened by Divine grace we shall pray, that "the eyes of our understanding may be enlightened;" that by "the manifestation of the Spirit" we may know the Lord, and grow in "the knowledge of the glory of God, in the face of Jesus Christ.

The idea of acknowledgment is probably included: "Then Manasseh acknowledged that the Lord was God." He made a public profession of his name, and became the avowed and zealous supporter of his service. Thus we perceive from the subsequent verses, that he gave several decisive proofs of the reality of his conversion:-he set about to banish the idolatry which he had introduced; to purify the temple which he had profaned; to restore the worship which he had despised; and to engage all the people in exercises of sacred devotion. In short, his dili gent effort was to undo the conduct of fomer years; and to repair, as much as possible, the dreadful mischief of past impiety.

And let us learn from this a most useful lesson.

We profess repentance; but do we "bring forth fruits meet for repentance?" Unless this be the case, our profession is an insult to God, our confidence is the grossest presumption. Surely they who abhor iniquity, will desist from it, and will labour also to recover others. What then shall we say of those professors of religion who have not forsaken their old sins, and discover no serious concern for the salvation of their connexions? We urge on you a wiser conduct:" Cease to do evil, and learn to do well;" shew that you are greatly humbled" for your past neglect of religion, by holy zeal to promote it; recommend "the faith which once you destroyed," by decided and exemplary diligence. And what is the condition of those who by your example have been drawn into sin? Some, perhaps, are past recovery, are lost for ever how painful the reflection! Others are within your reach; they are daily before your eyes; and do they not move the compassion of your hearts? Have they not the most powerful claim on your prayers your instruction, your encouragement? Can you

withhold the most diligent exertion of your influence to promote their repentance, their holiness, and happiness?

Grievous is the fact, when a man in affliction seems to relent, and resolves and promises to reform; but when restored to health, is just as careless as ever, both of his own soul and of the souls of others. Be it remembered, however, that no repentance can' atone for offences to God; no reformation can repair the dishonour done to him. How is it possible to compensate for past failures, by that which is no more than present duty? Even the Jews were taught, that" without shedding of blood is no remission;" and we can add, "there is no other name under heaven, given among men, whereby we must be saved," but only the name of our Lord Jesus

1