FROM the time of God's entering into co­venant with Abraham, it became necessary that the father of each family should, at the close of life, convene his children to inform them in what line the blessing of Abraham was to de­scend, as he the father had been instructed by God. The promised seed being explicitly declared to be in Isaac, there was no occasion for Abraham's do­ing this; but when Isaac was advanced in age and in the decline of life, he thought proper to pro­nounce his blessing upon his sons, and proceeded without having received any special direction from heaven. Isaac being partial towards Esau, especi­ally [Page 6] because he provided him with Venison, called him unto him. Rebeckah, Isaac's wife, perceiving that he was about to promise the blessing of Abra­ham not to the person for whom it was designed, resolved if possible to prevent it; she accordingly concerts a scheme for Jacob's obtaining the blessing: The artifice we find related in Gen. xxvii. Esau upon this hated Jacob and said in his heart, the days of mourning for his father were at hand, then would he slay his brother Jacob; which led Rebeckah to apply herself to Isaac, shew the unhappiness of Esau's con­nections, and the pleasure they might promise them­selves in Jacob if he would dispose of himself better; her governing design was to get Jacob out of the way of Esau. Isaac called Jacob, blessed him, and sent him away to Padan Aram, unto Laban the brother of Rebeckah, directing him to take a wife of his daugh­ters; Jacob went out from Beersheba agreeable to his father's direction, went on his journey and came into the land of the people of the East, and arrived at the house of Laban, where he married his daughters Rachel and Leah. After twenty years he was di­rected by God to return unto the land of his fathers and to his kindred, and he with his sons and wives retired secretly. Laban following, overtook him, and when, after some conference, Laban departed, Jacob recollecting the displeasure of Esau his bro­ther, sent messengers to him that he might find grace in his sight. The messengers upon their return in­creased the fears of Jacob, and alarmed him greatly by telling him that Esau was coming to meet him, at­tended with four hundred men: Misapprehending the design of Esau, he contrived the most likely means of defence and safety; and, as in the text, applied to God for success.

The text is a prayer, containing

[Page 7]1. An invocation of God, in these words, O God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me, Return unto thy country and unto thy kindred, and I will deal well with thee. That the Lord was the God of Abraham appears from his promises to him, and from the interposition of his providence in his behalf; thus God promises that he will make of him a great nation, will bless him and make his name great, and he shall be a blessing; he will bless them that bless him, and curse them that curse him;^* of the same tenor are all his expressions of regard unto him. In the course of providence he was his shield and exceeding great re­ward; he influenced Melchizedeck King of Salem, to bless him; when the cities of the plain were de­stroyed he remembered Abraham, and warned Lot his brother to flee; he interposed once and again with regard to a deception respecting his wife, in­fluencing Abimeleck to offer him a settlement in his land, and was at all times at his right hand.

That the Lord was the God of Isaac likewise appears from his promising to be with him and bless him, to perform the oath which he sware unto Abraham his father, and to multiply his seed. ^† By the inter­position of divine Providence his life was preserved when to appearance in imminent danger; and he prospered and flourished. And,

From what we have already seen of Jacob, it is evident that the Lord was his God.

There was then a propriety in Jacob's addressing the supreme Being in these characters, and warming his heart with a recollection of God's favourable regards to his family. There is in the prayer of the text

2. An acknowledgment of unworthiness of past [Page 8] favours. I am not worthy of the least of all the mer­cies and of all the truth which thou hast shewed unto thy servant; for with my staff I passed over this Jordan, and now I am become two bands.

The mercy of God towards Jacob in having di­rected a method of evading the immediate resent­ment of Esau, his presence with him to Haran, a kind reception by Laban, succeeding in his design, and his prosperity upon the whole while with La­ban, with the repeated promises of God and his truth and faithfulness in the performance of them, of these mercies of God and of all the truth shewed unto him, Jacob very humbly acknowledges himself not worthy. And particularly of one expression of God's goodness he deems himself unworthy; when he went out from Beersheba, he went as a traveller, having no more than necessary provision, and the staff in his hand, but when he returns he has people with him, and flocks, and herds, and camels, which for defence and safety he is able to divide into two bands.

It was fit and proper that Jacob should by re­cognizing the mercies and truth of God, impress his mind with a sense of his dependance upon him, especially when about to ask any favour at his hand.

The text contains

3. A petition. Deliver me I pray thee from the hand of my brother, from the hand of Esau, for I fear him, lest he will come and smite me, and the other with the children. There is nothing particular here to be remarked, except that Jacob's apprehensions of danger were great, and he expected nothing less than total ruin and destruction. This same expres­sion, smite the mother with the children, is used by a prophet in comparing the destruction of Samaria with a desolation made at Betharbel, where the mo­ther was dashed in pieces, upon her children, all the [Page 9] inhabitants being put to the sword without regard to age or sex.^*

There is in the text

Fourthly and lastly. Encouragement of an answer taken from God's own promise, in these words, and thou saidst, I will surely do thee good, and make thy seed as the sand of the sea which cannot be numbered for multitude.

Jacob knowing the promises that God made to his fathers Abraham and Isaac, and having ob­served his faithfulness to them, recollecting the re­peated promises and the truth of God to himself, has a strong faith; he confides in the veracity of God, and is encouraged to hope for success.

In this part of his prayer, he refers to a season­able relief afforded him some years before; altho' he was the heir of a powerful family, we have seen that he was obliged to take his leave of his aged parents, and depart from his father's house, for fear of an angry brother; the night following, as it is represented, his undertaking this journey to Haran, that beneficent Being who surrounds the bed and path of every individual, assured him of his kind protection; a sublime representation filled the mind of Jacob! a representation of a ladder extending from earth to heaven, with angels descending and ascending upon it, and emblematical of a particular Providence! Behold, the Lord stood above this ladder and said, I am the Lord God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed. And behold, I am with thee and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee of. ^† Though an exile and wandering [Page 10] in solitude, he had the pleasing assurance ‘that he was in the presence of his Maker, whose power­ful arm would constantly protect him from all dangers and difficulties, and under whose wings he should be perfectly safe.’ ^*

This was impressed deep in his mind: and from this, in his prayer for deliverance from Esau, he takes encouragement to hope that God will hear from heaven, and answer.

The words thus opened offer these observations,

• 1. That although our beginning be but small, our latter end may increase.
• 2. That the prosperity of any society or com­munity depends upon public virtue, while distress and trouble will be connected with vice.
• 3. That prayer is a proper exercise in a day of trouble. And,
• 4. That our state may be so mixed as to afford us reason for mourning, as well as rejoicing.

The first observation, That although our be­ginning be but small, our latter end may increase, is true, whether applied to individuals or societies.

It is verified in Abraham, in Isaac, and in Jacob, which has been already cursorily mentioned; and daily observation will furnish many instances of per­sons rising from poverty to affluence, and from obscurity to eminence and distinction.

Societies have, no less than individuals, rose from small beginnings to large increase; for the truth of which, we need have recourse to no other people but our own: Our fathers but few in number, yet how have we increased! their territories but small, yet how are they enlarged! poor, yet how rich now! trifling then, yet how important now to the parent state! though our beginning was but small [Page 11] in all respects, yet what strides! what advances! and how great the accession! The truth of the re­mark is thus obvious at the first sight.

But as a probability is not immediately connected with the possibility of our still continuing to increase, I shall immediately proceed to the second observa­tion; and shew the ground of that probability, which is righteousness or public virtue.

That prosperity is intimately connected with public virtue, is a matter of which we ought to be well ascertained; and so on the contrary that trou­ble will follow vice.

It is reasonable to suppose that the supreme Being should call men to account AS members of society, and dispense rewards and punishments as his justice should direct: and THAT in this world, because we are not held by societies and bodies of men to answer for our conduct in another world. God disposes and inclines us to form social and civil connections, and has given us laws and commands to govern ourselves by in those connections; and upon a regard to those laws and commands, or public virtue, does the happiness and prosperity of any people depend. Thus we find that when the cry of Sodom and Gomorrah was great, when their sin was very grievous, the Lord went down to see whether the inhabitants had done altogether according to the cry which had come unto him, and upon enquiry find­ing that wickedness had become universal, that they were unanimous in iniquity, and were sinners ex­ceedingly before him, he rained upon them brimstone and fire out of heaven, and overthrew the cities and all their inhabitants and that which grew upon the ground.

In like manner, Babylon that glory of kingdoms and praise of the whole earth, shall be, says the pro­phet [Page 12] Isaiah, as when God overthrew Sodom and Go­morrah; and this for their iniquity, for the punish­ment of their sin.

Moses promised the people of Israel that if they would diligently hearken to the voice of God, observe and do all his commandments, they should be safe and easy; their families should be blessed with abun­dance; success should attend them in all their em­ployments; they should have honour among their neighbours, and be victorious over their enemies. But on the contrary, if they would not keep God's commandments, his displeasure would overtake them; they should be visited with sickness and fa­mine; they should be so infatuated in their coun­sels as not to discern their true interest, nor effect any thing for the public good; and their name should be for an astonishment. ^*

But a question may here arise, viz. Whether this connection between vice and misery, virtue and happiness is not in consequence of that political co­venant between God and Israel, and so peculiar to that people? and whether it be just to argue from thence, that the prosperity of a people or society depends upon their obeying the commandments of God, while adversity will be the consequence of their disobedience? In answer to which it may be said, that it is the will of God, who always consults the good of his creatures, that we should incorpo­rate ourselves into larger societies than those which every family of itself forms; our general security and happiness could not otherwise have been pro­moted, nor could we have been furnished with the conveniences of life. It is highly just and reason­able, that God should take cognizance of, and call men to account in this their capacity as societies; [Page 13] distributing upon the whole body rewards or pu­nishments, and assigning them to adversity or pros­perity, according to the nature of their united con­duct. Seeing the bonds of society are dissolved by death, after which personal characters only will be examined, this business (as has already been ob­served) will be transacted in this world. There is a greater necessity of such a distribution taking place here, than there is of that with respect to personal characters; for although God often suffers wicked men to pass unpunished here, they cannot escape his notice on the day of general judgment; but communities and societies, as such, can never be punished or rewarded, except in this world.

According to the common method of providence, the state of a people is good or bad according to the general nature of their actions; if they are careful to please God, good and virtuous, just and merciful, they flourish and are happy; but on the other hand, if profanity and impiety gain footing among them, a cloud sits upon their affairs, and calamity, ruin and destruction soon follow. Such observations have found entertainment in the minds of men in all ages; the decay of the Roman state was attributed ‘not to chance, fortune or some unhidden causes, but to the general looseness and corruption of manners.’ And it was re­marked by Scipio, ‘that it is impossible for any state to be happy though their walls were firm, if their manners were decayed.’

That God does charge guilt upon nations as well as particular persons or individuals, is implied in these passages of scripture; when Abner had re­volted to David, David said, I and my kingdom are guiltless before the Lord,"^* &c. and when upon Am­non's [Page 14] being slain, the woman of Tekoah said unto the king, my Lord O king, the iniquity be on me and on my father's house, and the king and his throne be guiltless. ^*

Virtue promotes the honour of a people abroad, and will engage the confidence of distant nations and higher powers; it prevents private animosities and civil discord at home, it exhilerates the spirits and inspires with courage and magnanimity; it is a secu­rity and defence against the greatest dangers; and wherever we find it is generally countenanced and encouraged, there we find the good of the whole is promoted; there the peaceable enjoyment of the comforts of life is allowed, and the true end of civil existence is answered. On the contrary, vice renders a people despicable in the eyes of the world; depresses the spirits, and introduces confusion at home; and exposes to the greatest evils. When the former takes place in a society, people or nation, that nation, people or society will flourish; righteousness exalteth a nation, ^† says the wise man. But when the latter, it is a reproach, and calls for divine judgments.

The judgments either feared or felt in such a case, can be averted only by reformation.

Which leads to the

3d Observation. That prayer is a proper exer­cise in a day of trouble.

‘There is a natural propensity in the mind of man,’ says a modern writer, ‘to fly to some su­perior Being for succour and relief in a time of trouble, danger and distress; an inward principle that leads the mind to hope for relief from that invisible Being from whom we believe we have received any extraordinary good.’ ^‡ We are ge­nerally [Page 15] more sensible of our weakness in sorrow, than in joy; and nature and reason point us to an arm superior to our own, to obtain relief and deliver­ance from trouble and difficulty. Prayer is spread­ing the desires of such deliverance before him, who can alone afford relief. If we feel the rod of God, are properly attentive to his hand, we shall in this way cast our burthen upon him; and our waiting eyes will be directed to him, for that salvation we stand in need of. This is the way appointed and instituted by the Disposer of all events, the only way in which he has given us encouragement to hope for success; if we apply for deliverance as a favour, he stands ready to confer it as such, giving us that ge­neral rule, Ask and ye shall receive.

Trouble and affliction spring not from the ground, but from that God who is the supreme origin of all things; He is the Governor of the universe, and Superintendant of our public as well as our private affairs.

Sacred history affords a variety of instances where­in the suspension or removal of evil has been the ob­ject of His providence; there was an instance, in the case of Ninevah; and he suffered no man to do harm to Israel when but few in number and passing from one nation to another, yea he reproved Kings for their sakes. ^*

Profane history is likewise pregnant with inter­positions of providence of the like kind.

Is there evil in a city, and the Lord hath not done it? Are the public affairs of a people distressed and em­barrassed, and God hath not suffered it? Would He have done that evil in the city, or permitted public distress and calamity to have befallen a people, if He had not been provoked? Surely, no! Is he not [Page 16] able to convert trouble into joy, bring light out of darkness and good out of evil? Has he not repeat­edly promised to individuals, that if they would walk before him, he would be their God? Has He not promised the same to nations? And does he not manifest, in the course of His providence, that when a people are holy, they are a happy people? Sure­ly, yes!

Nothing more is necessary to shew the truth of the remark, that prayer (attended with reforma­tion) is proper in a day of trouble.

I hasten to the last observation,

4thly. That our state may be so mixed as to af­ford us reason for mourning, as well as rejoicing.

Had experience never led us to the truth of this, the present state of Jacob would convince us of it; his consideration of a vast accession in train and in­terest, although his beginning had been but small, must excite sentiments of gratitude; and at the same time the apprehension of danger from his brother must depress his spirits. Oftentimes, we find our­selves in such a situation, especially when in any trou­ble. Trouble, as such, must lead us to mourn; but considered in some certain views, it must afford rea­son for rejoicing; David could sing of judgment as well as mercy.

In our present situation we are attended with some circumstances which call us to mourn, and with others which may lead us to rejoice.

It is inconvenient for the Parliament of Great-Britain, at such a remove from us, to regulate our internal policy; and it is impossible that they should do it with propriety, equity and justice: Notwith­standing which they have attempted it without our consent, in effect commanding our life and proper­ty. This, very naturally alarmed us: Repeated re­monstrances, [Page 17] a tenaciousness of rights and privi­leges, a spirit of freedom and liberty, with a manly fortitude on our part, have led them to involve us in difficulty and perplex our affairs.

Without being allowed an opportunity of de­fence, or being heard, we find our Charter vacated; our trade and merchandize loaded with encum­brances, and diverted from its proper channel.

Although foreign riches have been wont to meet in the streets of our capital, and that has been the seat of commerce, yet now we see an unhappy re­verse! That city, to adopt the language of the Pro­phet, that was full of people, how does it sit solitary! how is she become as a widow! She weepeth sore in the night, and her tears are on her cheeks: All her gates are desolate: Her Priests sigh, and she is in bitterness. A hand is spread out upon all her pleasant things. Is there any sorrow, like unto the sorrow which is done unto her? She is made desolate and faint all the day. Her strength is made to fall, she is delivered into their hands, from whom she is not able to rise up. ^* That, ‘which was once the seat of justice, opulence and virtue, is now unjustly wrested from its proper owners; who are obliged to flee from the iron hand of tyranny, or are held in the unrelenting arms of oppression.’ ^†

Our other "sea-ports are greatly distressed," their inhabitants having been obliged to escape with their lives in their hands.^‡

‘Our towns burnt by the foes, who have acted the part of barbarous incendiaries.’ ^§

The most arbitrary measures have been pursued, and tyranny itself is making a mean effort to sup­port a claim which God Almighty abhors and de­tests, [Page 18] that of making laws in all possible cases what­ever.

‘In consequence of the unnatural, cruel and bar­barous measures adopted and pursued by the Bri­tish administration;’ and in security of our rights and privileges, those gifts of the Author of nature and more immediate patrimony of our pious fathers and ancestors, we have chosen the alternative of de­fence and taken the field; having seriously and firm­ly resolved to devote our lives to such an important service: And now we feel the dreadful effects of a civil war! a war, by which our land is stained with the blood of her valiant sons.

These things spread a gloom over the face of the whole continent; unhappy is the altercation! a king­dom divided against itsef is brought to desolation!

We have certainly then great reason to mourn, especially seeing we ever "have had," as a modern historian observes, ‘a firm attachment to our mo­ther country, on account of the invaluable bles­sings we have enjoyed from her happy constitu­tion, and form of government.’ ^* And it is yet to be wished, that the sentiments of the British Par­liament may co-incide with those of this historian; where, concerning the regulation of the Colonies, he says, ‘that the repeal of taxes imposed upon them is so far from being a sacrifice of the highest per­manent interest, and of the whole majesty, power and reputation of government, that it appears to be the only way to secure them.’

Wherever the seat of war is, there we must ex­pect to find distress and desolation; on which ac­count we more sensibly feel the hand of God, than our friends who are remote from us.

Droughts in several parts of the province, and [Page 19] wasting sickness in many of our towns, have been additional reasons for mourning; peculiar to us, and which are to be considered separately from the more general calamity.

I have now cursorily run over those circumstances which call for mourning; let us change the view, and recollect the reasons we have for rejoicing.

We of this land, have been the peculiar care of Providence from our earliest periods; the tender mercies of God have been constantly over us; thro' the benignity of Providence, we have greatly flou­rished; in general, the seasons have been fruitful, and we have been blessed with abundant provision.

At this present time the truth of that observation must strike us with force, viz. that ‘in the midst of affliction, we are surrounded with mercies.’

The first and principal mercy to be regarded is this, that whereas many are involved in darkness, others debarred a free use of the sacred scriptures, and popery is making its strides into the Northern parts of this continent,^* we are surrounded with the light of the gospel, yet allowed access to the sacred scriptures, and favoured with worshipping God as our consciences dictate to us.

Another favour which demands our grateful no­tice, is, an exchange of wasting sickness for the voice of health.

It is likewise a peculiar smile of Providence, that sickness has not prevailed more universally in the army; and that so few, compared with the vast numbers in the camp, have been unfit for duty.

Providence has likewise smiled upon the camp, in permitting so few fatal accidents;^† and evident­ly been its safe-guard and defence.

[Page 20]A competency of the necessaries and comforts of life instead of a scarcity, which we had reason to appre­hend, is a blessing we are not to be unmindful of.

The band of union which unites the American colonies, deserves our unfeigned praises. Notwith­standing many might have entertained the thought of recommending themselves to administration, by cool remonstrances and persevering petitions; and therefore the people might have been divided with regard to the mode of resistance; (all joining in the expediency of resistance) notwithstanding they might have been divided with regard to the mode, we see a happy reverse! Persons of every rank and character throughout the colonies have strained every nerve, and exerted themselves under Provi­dence to defeat the measures that are pursued against us; the whole continent from North to South is connected as it were by an indissoluble bond, and have unanimously devoted their interest, and what is still dearer, their lives in their common defence. The ministry having pledged themselves to the de­luded people of England that there would be a de­fection among us, must now find themselves, to their astonishment and confusion, greatly mistaken; the association of the English colonies, daily gains new strength; the most Southern has acceeded, the most Northern is manifestly well affected to the same general cause, and Canada rather surpasses in zeal and ardour for the common rights of America.^* [Page 21] The union is remarkable, and beyond the reason­able expectation of any that were acquainted with the complicated views and various tempers of man­kind; it is an union, which shews that each indi­vidual has imbibed the spirit of a dying father, who, by a striking allusion to a bundle of sticks, recommended domestick peace and harmony to his sons; an union, that shews that each individual was strictly governed by that maxim, "united we stand, divided we fall!"^*

It is not a small token of the goodness of Provi­dence to us, that on the contrary the counsels of administration appear not to be blended with sound judgment. As rational creatures, they act upon a plan; but their plans, to judge from past operati­ons, do not appear to have been well calculated, and consequently not to have been founded upon reason. In no particular respect have they yet succeeded; but a kind hand has blasted every design, and turn­ed all their counsels into foolishness. They have not succeeded yet in their first design of distracting and dividing us, although they have been ardent to effect it. They have been equally disappointed in [Page 22] that design of intimidating, and frightening us into a compliance with their measures; their loading our innocence and virtue with reproach, their hos­tile array, and unprecedented severity, has served to inspire us with an undaunted fortitude. What, but the same kind hand, as it directed those that took the alarm on April 19: What, but the hand of Providence preserved the school of the prophets from their ravage, who would have deprived us of many advantages for moral or religious improve­ment.^*

In a state of war, the final victory by no means depends upon early successes; nor can a final con­quest be argued from early defeats; the last nati­onal war in which we were engaged was crowned with success, notwithstanding it commenced with repeated defeats: Guarding ourselves by this ob­servation [Page 23] from a vain confidence, it becomes us to take a grateful notice of the success that has already attended our arms. Viewed in connection with the final result of the present controversy, and consider­ing the precarious state which ever attends the din of war; it is difficult to determine what attention this success demands; but detached from the final result and viewed separately, must we not say our arms have been wielded by a hand that is more than human? It is well known that in order for una­voidable destruction upon our frontiers and back settlements, vigorous efforts have been used, and in­defatigable pains taken to excite the savage ven­geance of the wilderness and rouse the natives with their former allies, to arms against us; yet Provi­dence has miraculously defeated the black design, by influencing the natives in general to support the united colonies, and put it out of the power of those allies to distress us: Remarkable success has at­tended the Western detachment of the continental army; Providence has manifestly owned and bless­ed them, in permitting them to take into possession two fortresses, one of which was doubtless the strongest they will meet with.^*

Lastly. We are to look upon this as a smile of Providence, that the inconsiderate among us have been under such restraints, when left to the exer­cise of lust uncontrouled by civil authority; amidst all our struggles, commotions and perplexities, each one has looked upon his neighbour's person and interest sacred, as when defended by wholesome laws uninterrupted in their course; abuses of the former, and invasions of the latter, have been less frequent in the present dissipated state of our affairs, than in any given term of time before; no threat­ning [Page 24] quarrels, or animositions have subsisted; but harmony and internal peace have ever reigned, and one soul has inspired the body politic.

It now remains that we reflect upon our past lives, and by that means determine whether we have not rendered ourselves less than the least of these mercies, and deserved greater evils than we have yet felt.

Our sins which are the remote occasion of an obstruction in that harmony which has subsisted between the parent state and us, are great; and God may be justly provoked to punish us in pro­portion to the measure of our iniquities: Let us then this day lay our hands upon our mouths, and our mouths in the dust, humbly acknowledging our sins and iniquities. I doubt not but God has many faithful and chosen servants among us; but a general view of the wickedness and corruption that spreads far and wide, must tenderly affect every serious mind. An acquaintance with the many examples of divine justice in the punishment, and sometimes in the entire destruction of kingdoms, nations and societies, and a comparison of their cir­cumstances with our own, must excite fearful ap­prehensions in us; especially as we see the displea­sure of God manifested in the calamity we now la­bour under.

Had this part of the world less knowledge and less light, there might have been some excuse, and perhaps God might have winked at times of igno­rance; but of this we cannot make a plea. The gospel, in which the goodness of God is displayed through a Redeemer, in which the holy Spirit is offered to all that diligently seek it, and in which motives are set before us to engage our attention, and guard us against sin, this gospel has reached our ears. But, how has it been abused and neg­lected! [Page 25] Is it precious to our souls, sweeter than honey, or the drops that distill from the comb? do we make it the theme of our conversation by day, and the subject of our meditation by night? alas! where are the persons that have a superlative esteem for the oracles of truth?

How have the institutions of religion been disre­garded! and the table of the Lord been rendered contemptible! are there not too many of us that have been the unhappy means of the ordinances of God being brought into disrepute?

How has the Sabbath been profaned! wasted in idleness, or trifling conversation! are there not many, very many, that do not remember to keep it holy?

How has the name of God been taken in vain, and impiously blasphemed!

How has the worship of God in our houses, and family government, been laid aside! and how have the duties of the closet been neglected!

How has vital religion decayed! do we not rest contented with the form of godliness without the power?

How have animosities been cherished, instead of a christian, charitable temper and frame of mind!

How has injustice abounded! And

How prevalent has been every kind of iniquity!

Consider these things, and whatever else your own observation may furnish, and then enquire whether it is not to be feared the Lord is visiting for them.

It does not afford me pleasure thus to lay open the shame, or expose the nakedness of my country; the task is disagreeable, it is irksome! with since­rity I can say, better things than those I have now mentioned, I hope of you; though it is more than [Page 26] probable that each one of us has been active, in this way, to bring down the judgments of heaven.

It becomes us all to stem the torrent of iniquity that threatens a general ruin; and, agreeable to the advice of our civil fathers, "with devotion of spirit, penitence of heart, and amendment of life, to hum­ble ourselves and implore the favour of almighty God."^*

Our Father in Heaven, is the supreme disposer of events; he can preserve us amidst the innumerable dangers of the day, and turn the hearts of our ad­versaries, making even our enemies to be at peace with us, as in the case of Jacob and Esau: Let us then fear him and serve him in truth with all our heart; by this means recovering his favour and pre­venting the impending cloud from bursting upon our heads; hereby shall we recommend ourselves to the present age, and endear our memories to succeeding generations.

[Let us convince the world that our right hand shall sooner forget her cunning, or our tongue cleave to the roof of our mouth, than we will forget this our Jerusalem, and prefer to her our chief joy. ^† While the sacred cause of liberty is so remarkably owned and blessed, and its enemies as remarkably frowned upon, and whilst "victory waits for our grasping," let us not meanly forsake the former, or turn a deaf ear to the inviting solicitations of the latter: But let us remember that the voice of our friends and country, and above them, the voice of God, is call­ing us to maintain our ground till our enemies either fall before us, or leave us to a quiet and peaceable [Page 27] enjoyment of the bounties of Providence. And let us not be diverted from an attentive regard to this our duty, by an apprehension of certain inconve­niences which may occur under a new establish­ment; considering that as the contest we are now engaged in, is singular and different from any other, so we must expect some unavoidable incidents; though trifling when put in a balance with peace and liberty, without which life would be an into­lerable burden.]

Finally, seeing our help must come from above, let us pour out our souls in language similar to that of the Psalmist, and of Jacob in the text; "O God of our fathers, who in the times of old didst drive out the heathen with thy hand, and plantedst them; by whose right hand, by whose arm, and by the light of whose countenance they were supported; thou art our king, O God. We are not worthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servants, for we have risen from the smallest beginnings, have been che­rished, supported and greatly enlarged by thy hand; but few passed over to this land, and attended with very few of the conveniences of life, and now we are become many bands. Deliver us, we pray thee, from the hand of our brethren, for they have come and smote us."

"Awake, why sleepest thou O Lord? Arise, cast us not off forever. Wherefore hidest thou thy face and forgettest our affliction and our oppression? For our soul is bowed down to the dust; arise for our help, and redeem us for thy mercy's sake. Thou hast saved us from our enemies, and hast put them to shame that hated us. We will not there­fore trust in our own bow, neither shall our sword save us. But in thee we boast all the day long, and praise thy name forever."