THERE is not a greater evidence either of the reality or the power of religion, than a firm belief of God's univerſal preſence, and a conſtant attention to the influence and operation of his providence. It is by this means that the Chriſtian may be ſaid, in the emphatical ſcripture language, to walk with God, and to endure as ſeeing him who is inviſible.

THE doctrine of divine providence is very full and complete in the ſacred oracles. It extends not only to things which we may think of great moment, and therefore worthy of notice, but to things the moſt indifferent and inconſiderable: Are not two ſparrows ſold for a farthings, ſays our Lord, and one of them falleth not on the ground without your heavenly Father; nay, the very hairs of your head are all numbered. It extends not only to things beneficial and ſalutary, or to the direction and aſſiſtance of thoſe who are the ſervants of the living God; but to things ſeemingly moſt hurtful and deſtructive, and to perſons the moſt refractory and diſobedient. He over-rules all his creatures, and all their actions. Thus we are told, that fire, hail, ſnow, vapour, and ſtormy wind, fulfil his word, in the courſe of nature; and even ſo the moſt impetuous and diſorderly paſſions of men, that are under no reſtraint from themſelves, are yet perfectly ſubject to the dominion of Jehovah. They carry his commiſſion, they obey his orders, they are limited and reſtrained by his authority, and they conſpire with every thing elſe in promoting his glory. There is the greater need to take notice of this, that men are not generally ſufficiently aware of the diſtinction between the law of God and his purpoſe; they are apt to ſuppoſe, that as the temper of the ſinner is contrary to the one, ſo the outrages of the ſinner are able to defeat the other; than which nothing can be more falſe. The truth is plainly aſſerted, and nobly expreſſed by the Pſalmiſt in the text, Surely the wrath of man ſhall praiſe thee; the remainder of wrath ſhall thou reſtrain.

THIS pſalm was evidently compoſed as a ſong of praiſe for ſome ſignal victory obtained, which was at the ſame time a remarkable deliverance from threatning danger. The author was one or other of the later prophets, and the occaſion probably the unſucceſsful aſſault of Jeruſalem, by the army of Senacherib king of Aſſyria, in the days of Hezekiah. Great was the inſolence and boaſting of his generals and ſervants againſt the city of the living God, as may be ſeen in the thirty-ſixth chapter of Iſaiah. Yet it pleaſed God to deſtroy their enemies, and, by his own immediate interpoſition, to grant them deliverance. Therefore the Pſalmiſt ſays in the fifth and ſixth verſes of this pſalm, The ſtout-hearted are ſpoiled, they have ſlept their ſleep. None of the men of might have found their hands. At thy rebuke, O God of Jacob! both the chariot and the horſe are call into a deep ſleep. After a few more remarks to the ſame purpoſe, he draws the inference, or makes the reflection in the text, Surely the wrath of man ſhall praiſe thee; the remainder of wrath ſhalt thou reſtrain: which may be paraphraſed thus, The fury and injuſtice of oppreſſors, ſhall bring in a tribute of praiſe to thee; the influence of thy righteous providence ſhall be clearly diſcerned; the countenance and ſupport thou wilt give to thine own people ſhall be gloriouſly illuſrated; thou ſhalt ſet the bounds which the boldeſt cannot paſs.

I AM ſenſible, my brethren, that the time and occaſion of this pſalm, may ſeem to be in one reſpect ill ſuited to the intereſting circumſtances of this country at preſent. It was compoſed after the victory was obtained; whereas we are now but putting on the harneſs, and entering upon an important conteſt, the length of which it is impoſſible to forſee, and the iſſue of which it will perhaps be thought preſumption to foretell. But as the truth, with reſpect to God's moral government, is the ſame and unchangeable; as the iſſue, in the caſe of Senacherib's invaſion, did but lead the prophet to acknowledge it; our duty and intereſt conſpire in calling upon us to improve it. And I have choſen to inſiſt upon it on this day of ſolemn humiliation as it will probably help us to a clear and explicit view of what ſhould be the chief ſubject of our prayers and endeavours, as well as the great object of our hope and truſt, in our preſent ſituation.

THE truth, then, aſſerted in this text, which I propoſe to illuſtrate and improve, is,—That all the diſorderly paſſions of men, whether expoſing the innocent to private injury, or whether they are the arrows of divine judgment in public calamity, ſhall, in the end, be to the praiſe of God: Or, to apply it more particularly to the preſent ſtate of the American Colonies, and the plague of war,—The ambition of miſtaken princes, the cunning and cruelty of oppreſſive and corrupt miniſters, and even the inhumanity of bruial ſoldiers, however dreadful, ſhall finally promote the glory of God, and in the meantime, while the ſtorm continues, his mercy and kindneſs ſhall appear in preſcribing bounds to their rage and fury.

IN diſcourſing of this ſubject, it is my intention, through the aſſiſtance of divine grace,

I. To point out to you in ſome particulars, how the wrath of man praiſes God.

II. To apply theſe principles to our preſent ſituation, by inferences of truth for your inſtruction and comfort, and by ſuitable exhortations to duty in the important criſis▪

IN the firſt place, I am to point out to you in ſome particulars, how the wrath of man praiſes God. I ſay in ſome inſtances, becauſe it is far from being in my power, either to mention or explain the whole. There is an unſearchable depth in the divine counſels, which it is impoſſible for us to penetrate. It is the duty of every good man to place the moſt unlimited confidence in divine wiſdom, and to believe that thoſe meaſures of providence that are moſt unintelligible to him, are yet planned with the ſame ſkill, and directed to the ſame great purpoſes as others, the reaſon and tendency of which he can explain in the cleareſt manner. But where revelation and experience enables us to diſcover the wiſdom, equity, or mercy of divine providence, nothing can be more delightful or profitable to a ſerious mind, and therefore I beg your attention to the following remarks.

IN the firſt place, the wrath of man praiſes God, as it is an example and illuſtration of divine truth, and clearly points out the corruption of our nature, which is the foundation ſtone of the doctrine of redemption. Nothing can be more abſolutely neceſſary to true religion, than a clear and full conviction of the ſinfulneſs of our nature and ſtate. Without this there can be neither repentance in the ſinner, nor humility in the believer. Without this all that is ſaid in ſcripture of the wiſdom and mercy of God, in providing a Saviour, is without force and without meaning. Juſtly does our Saviour ſay, The whole have no need of a phyſician, but thoſe that are ſick. I came not to call the righteous but ſinners to repentance. Thoſe who are not ſenſible that they are ſinners, will treat every exhortation to repentance, and every offer of mercy, with diſdain or defiance.

BUT where can we have a more affecting view of the corruption of our nature, than in the wrath of man, when exerting itſelf in oppreſſion, cruelty, and blood. It muſt be owned, indeed, that this truth is abundantly manifeſt in times of the greateſt tranquillity. Others may, if they pleaſe, treat the corruption of our nature as a chimera; for my part, I ſee it every where, and I feel it every day. All the diſorders in human ſociety, and the greateſt part even of the unhappineſs we are expoſed to, ariſes from the envy, malice, covetouſneſs, and other luſts of man. If we and all about us were juſt what we ought to be in all reſpects, we ſhould not need to go any further for heaven, for it would be upon earth. But war and violence preſent a ſpectacle, ſtill more awful. How affecting is it to think, that the luſt of domination ſhould be ſo violent and univerſal? That men ſhould ſo rarely be ſatisfied with their own poſſeſſions and acquiſitions, or even with the benefit that would ariſe from mutual ſervice, but ſhould look upon the happineſs and tranquillity of others, as an obſtruction to their own. That, as if the great law of nature were not enough, Duſt thou art, and to duſt thou ſhalt return, they ſhould be ſo furiouſly ſet for the deſtruction of each other. It is ſhocking to think, ſince the firſt murder of Abel by his brother Cain, what havock has been made of man by man in every age. What is it that fills the pages of hiſtory, but the wars and contentions of princes and empires? What vaſt numbers has lawleſs ambition brought into the field, and delivered as a prey to the deſtructive ſword?

IF we dwell a little upon the circumſtances, they become deeply affecting. The mother bears a child with pain, rears him by the laborious attendance of many years; yet in the prime of life, in the vigour of health, and bloom of beauty, in a moment he is cut down by the dreadful inſtruments of death. Every battle of the warrior is with confuſed noiſe, and garments rolled in blood; but the horror of the ſcene is not confined to the field of ſlaughter. Few go there unrelated, or fall unlamented; in every hoſtile encounter, what muſt be the impreſſion upon the relations of the deceaſed? The bodies of the dead can only be ſeen, or the cries of the dying heard for a ſingle day, but many days ſhall not put an end to the mourning of a parent for a beloved ſon, the joy and ſupport of his age, or of the widow and helpleſs offspring for a father, taken away in the fullneſs of health and vigour.

BUT if this may be juſtly ſaid of all wars between man and man, what ſhall we be able to ſay that is ſuitable to the abhorred ſcene of civil war between citizen and citizen? How deeply affecting is it, that thoſe who are the ſame in complexion, the ſame in blood, in language, and in religion, ſhould, notwithſtanding, butcher one another with unrelenting rage, and glory in the deed? That men ſhould lay waſte the fields of their fellow ſubjects, with whoſe proviſion they themſelves had been often fed, and conſume with devouring fire thoſe houſes, in which they had often found a hoſpitable ſhelter.

THESE things are apt to overcome a weak mind with fear, or overwhelm it with ſorrow, and in the greateſt number are apt to excite the higheſt indignation, and kindle up a ſpirit of revenge. If this laſt has no other tendency than to direct and invigorate the meaſures of ſelf-defence, I do not take upon me to blame it, on the contrary, I call it neceſſary and laudable.

BUT what I mean at this time to prove by the preceding reflections, and wiſh to impreſs on your minds, is the depravity of our nature. From whence come wars and fightings among you, ſays the apoſtle James *, come they not hence even from your luſts that war in your members. Men of lax and corrupt principles, take great delight in ſpeaking to the praiſe of human nature, and extolling its dignity, without diſtinguiſhing what it was, at its firſt creation, from what it is in its preſent fallen ſtate. Theſe fine ſpeculations are very grateful to a worldly mind. They are alſo much more pernicious to uncautious and unthinking youth, than even the temptations to a diſſolute and ſenſual life, againſt which they are fortified by the dictates of natural conſcience, and a ſenſe of public ſhame. But I appeal from theſe viſionary reaſonings to the hiſtory of all ages, and the inflexible teſtimony of daily experience. Theſe will tell us what men have been in their practice, and from thence you may judge what they are by nature, while unrenewed. If I am not miſtaken, a cool and candid attention, either to the paſt hiſtory, or preſent ſtate of the world, but above all, to the ravages of lawleſs power, ought to humble us in the duſt. It ſhould at once lead us to acknowledge the juſt view given us in ſcripture, of our loſt ſtate; to deſire the happy influence of renewing grace each for ourſelves; and to long for the dominion of righteouſneſs and peace, when men ſhall beat their ſwords into plowſhares, and their ſpears into pruning hooks; when nation ſhall not lift up ſword againſt nation, neither ſhall they learn war any more Micah iv.3.,

I cannot help embracing this opportunity of making a remark or two upon a virulent reflexion thrown out againſt this doctrine in a well known pamphlet, Common Senſe. The author of that work expreſſes himſelf thus, If the firſt king of any country was by election, that likewiſe eſtabliſhes a precedent for the next; for to ſay, that the right of all future generations is taken away, by the act of the firſt electors, in their choice not only of a king, but of a family of kings for ever, hath no parallel in or out of ſcripture but the doctrine of original ſin, which ſuppoſes the free will of all men loſt in Adam; and from ſuch compariſon, and it will admit of no other, hereditary ſucceſſion can derive no glory. For as in Adam all ſinned, and as in the firſt electors all men obeyed; as in the one all mankind were ſubjected to Satan, and in the other to Sovereignty; as our innocence was loſt in the firſt, and our authority in the laſt; and as both diſable us from re-aſſuming ſome former ſtate and privilege, it unanſwerably follows that original ſin and hereditary ſucceſſion are parallels. Diſhonourable rank! Inglorious connection! Yet the moſt ſubtle ſophiſt cannot produce a juſter ſimile Common senſe, page 11. Bradford's Edition. Without the ſhadow of reaſoning, he is pleaſed to repreſent the doctrine of original ſin as an object of contempt or abhorrence. I beg leave to demur a little to the candor, the prudence, and the juſtice of this proceeding.

1. Was it modeſt or candid for a perſon without name or character, to talk in this ſupercilious manner of a doctrine that has been eſpouſed and defended by many of the greateſt and beſt men that the world ever ſaw, and makes an eſſential part of the eſtabliſhed Creeds and Confeſſions of all the Proteſtant churches without exception? I thought the grand modern plea had been freedom of ſentiment, and charitable thoughts of one another. Are ſo many of us, then, beyond the reach of this gentleman's charity? I do aſſure him that ſuch preſumption and ſelf-confidence are no recommendation to me either of his character or ſentiments.

2. Was it prudent, when he was pleading a public cauſe, to ſpeak in ſuch opprobrious terms of a doctrine, which he knew or ought to have known was believed and profeſſed by, I ſuppoſe, a great majority of very different denominations. Is this gentleman ignorant of human nature, as well as an enemy to the chriſtian faith? Are men ſo little tenacious of their religious ſentiments, whether true or falſe? The prophet thought otherwiſe, who ſaid, Hath a nation changed their gods which yet are no gods? Was it the way to obtain the favour of the public, to deſpiſe what they hold ſacred? Or ſhall we ſuppoſe this author ſo aſtoniſhingly ignorant, as to think that all men now, whoſe favour is worth aſking, have given up the doctrine of the New Teſtament. If he does, he is greatly miſtaken.

3. In fine, I aſk, where was the juſtice of this proceeding? Is there ſo little to be ſaid for the doctrine of original ſin, that it is not to be refuted, but deſpiſed? Is the ſtate of the world ſuch, as to render this doctrine not only falſe, but incredible? Has the fruit been of ſuch a quality as to exclude all doubts of the goodneſs of the tree? On the contrary, I cannot help being of opinion, that ſuch has been the viſible ſtate of the world in every age, as cannot be accounted for on any other principles, than what we learn from the word of God, that the imagination of the heart of man is only evil from his youth, and that continually Gen. vi.5.—viii.21..

2. THE wrath of man praiſeth God, as it is the inſtrument in his hand for bringing ſinners to repentance, and for the correction and improvement of his own children. Whatever be the nature of the affliction with which he viſits either perſons, families, or nations; whatever be the diſpoſition or intention of thoſe whoſe malice he employs as a ſcourge, the deſign on his part is, to rebuke men for iniquity, to bring them to repentance, and to promote their holineſs and peace. The ſalutary nature, and ſanctifying influence of affliction in general, is often taken notice of in ſcripture, both as making a part of the purpoſe of God, and the experience of his ſaints. Heb. xii.11. Now no affliction, ſays the apoſtle, for the preſent ſeemeth to be joyous, but grievous▪ Nevertheleſs afterward it yieldeth the peaceable fruit of righteouſneſs unto them, which are exerciſed thereby. But what we are particularly led to obſerve by the ſubject of this diſcourſe is, that the wrath of man, or the violence of the oppreſſor praiſeth God in this reſpect, for it has a peculiar tendency to alarm the ſecure conſcience, to convince and humble the obſtinate ſinner. This is plain from the nature of the thing, and from the teſtimony of experience. Public calamities, particularly the deſtroying ſword, is ſo awful that it cannot but have a powerful influence in leading men, to conſider the preſence and the power of God. It threatens them not only in themſelves, but touches them in all that is dear to them, whether relations or poſſeſſions. The prophet Iſaiah ſays, Iſaiah xxvi, 8▪ 9. Yea in the way of thy judgments, O Lord, have we waited for thee,—for when thy judgments are in the earth, the inhabitants of the world will learn righteouſneſs. He conſiders it as the moſt powerful mean of alarming the ſecure, and ſubduing the obſtinate. Iſaiah xxvi.11. Lord when thy hand is lifted up, they will not ſee, but they ſhall ſee and be aſhamed for their envy at the people, yea the fire of thine enemies ſhall devour them. It is alſo ſometimes repreſented as a ſymptom of a hopeleſs and irrecoverable ſtate, when public judgments have no effect. Thus ſays the prophet Jeremiah, Jeremiah v.3. O Lord are not thine eyes upon the truth? thou haſt ſtricken them, but they have not grieved; thou haſt conſumed them, but they have refuſed to receive correction: They have made their faces harder than a rock, they have refuſed to return. We can eaſily ſee in the hiſtory of the children of Iſrael, how ſevere ſtrokes brought them to ſubmiſſion and penitence. When he ſlew them then they ſought him, and they returned and enquired early after God, and they remembered that God was their rock, and the high God their redeemer Pſalm lxxviii.34, 35.. Both nations in general, and private perſons are apt to grow remiſs and lax in a time of proſperity and ſeeming ſecurity, but when their earthly comforts are endangered or withdrawn, it lays them under a kind of neceſſity to ſeek for ſomething better in their place. Men muſt have comfort from one quarter or another. When earthly things are in a pleaſing and promiſing condition, too many are apt to find their reſt, and be ſatisfied with them as their only portion. But when the vanity and paſſing nature of all created comfort is diſcovered, they are compelled to look for ſomething more durable as well as valuable. What therefore can be more to the praiſe of God, than that when a whole people have forgotten their reſting place, when they have abuſed their privileges, and deſpiſed their mercies, they ſhould by diſtreſs and ſuffering be made to hearken to the rod, and return to their duty.

THERE is an inexpreſſible depth and variety in the judgments of God, as in all his other works, but we may lay down this as a certain principle, that if there were no ſin, there could be no ſuffering. Therefore they are certainly for the correction of ſin, or for the trial, illuſtration, and perfecting of the grace and virtue of his own people. We are not to ſuppoſe, that thoſe who ſuffer moſt, or who ſuffer ſooneſt, are therefore more criminal than others. Our Saviour himſelf thought it neceſſary to give a caution againſt this raſh concluſion, as we are informed by the evangeliſt Luke, There were preſent at that ſeaſon ſome that told him of the Galileans, whoſe blood Pilate had mingled with their ſacrifices. And Jeſus anſwering ſaid unto them, Suppoſe ye that theſe Galileans were ſinners above all the Galileans, becauſe they ſuffered ſuch things, I tell you nay, but except ye repent, ye ſhall all likewiſe periſh. Luke xiii.1. I ſuppoſe we may ſay with ſufficient warrant, that it often happens, that thoſe for whom God hath deſigns of the greateſt mercy, are firſt brought to the trial, that they may enjoy in due time, the ſalutary effect of the unpalatable medicine.

I MUST alſo take leave to obſerve, and I hope no pious humble ſufferer will be unwilling to make the application, that there is often a diſcernible mixture of ſovereignty and righteouſneſs in providential diſpenſations. It is the prerogative of God to do what he will with his own, but he often diſplays his juſtice itſelf, by throwing into the furnace thoſe, who, though they may not be viſibly worſe than, others, may yet have more to anſwer for, as having been favoured with more diſtinguiſhed privileges, both civil and ſacred. It is impoſſible for us to make a juſt and full compariſon of the character either of perſons or nations, and it would be extremely fooliſh for any to attempt it, either for increaſing their own ſecurity, or impeaching the juſtice of the Supreme Ruler. Let us therefore neither forget the truth, nor go beyond it. His mercy fills the earth. He is alſo known by the judgment which he executeth. The wrath of man in its moſt tempeſtuous rage, fulfills his will, and finally promotes the good of his choſen.

3. THE wrath of man praiſeth God, as he ſets bounds to it, or reſtrains it by his providence, and ſometimes makes it evidently a mean of promoting and illuſtrating his glory.

THERE is no part of divine providence in which a greater beauty and majeſty appears, than when the Almighty Ruler turns the councils of wicked men into confuſion, and makes them militate againſt themſelves. If the pſalmiſt may be thought to have had a view in this text to the truths illuſtrated in the two former obſervations, there is no doubt at all that he had a particular view to this, as he ſays in the latter part of the verſe, the remainder of wrath ſhalt thou reſtrain. The ſcripture abounds with inſtances, in which the deſigns of oppreſſors were either wholly diſappointed, or in execution fell far ſhort of the malice of their intention, and in ſome they turned out to the honour and happineſs of the perſons or the people, whom they were intended to deſtroy. We have an inſtance of the firſt of theſe in the hiſtory to which my text relates The matter is fully ſtated and reaſoned upon by the prophet Iſaiah ch. x. from the 5th to the 19th verſe.. We have alſo an inſtance in Eſther, in which the moſt miſchievous deſigns of Haman, the ſon of Hamedatha the Agagite againſt Mordecai the Jew, and the nation from which he ſprung, turned out at laſt to his own deſtruction, the honour of Mordecai, and the ſalvation and peace of his people.

FROM the New Teſtament I will make choice of that memorable event on which the ſalvation of believers in every age reſts as its foundation, the death and ſufferings of the Son of God. This the great adverſary and all his agents and inſtruments proſecuted with unrelenting rage. When they had blackened him with ſlander, when they ſcourged him with ſhame, when they had condemned him in judgment, and nailed him to the croſs, how could they help eſteeming their victory complete? But, oh the unſearcheable wiſdom of God! they were but perfecting the great deſign laid for the ſalvation of ſinners. Our bleſſed Redeemer by his death finiſhed his work, overcame principalities and powers, and made a ſhew of them openly, triumphing over them in his croſs. With how much juſtice do the apoſtles and their company offer this doxology to God, They lift up their voice with one accord. and ſaid, Lord thou art God which haſt made heaven and earth, and the ſea, and all that in them is: Who by the mouth of thy ſervant David haſt ſaid, Why did the Heathen rage, and the people imagine vain things. The kings of the earth ſtood up, and the rulers were gathered together againſt the Lord, and againſt his Chriſt. For of a truth, againſt thy holy Child Jeſus, whom thou haſt anointed both Herod and Pontius Pilate, with the Gentiles, and the people of Iſrael were gathered together, for to do whatſoever thy hand and thy counſel determined before to be done Act. iv.24—28..

IN all after ages in conformity to this, the deepeſt laid contrivances of the prince of darkneſs, have turned out to the confuſion of their author; and I know not, but conſidering his malice and pride, this perpetual diſappointment, and the ſuperiority of divine wiſdom, may be one great ſource of his ſuffering and torment. The croſs hath ſtill been the banner of truth, under which it hath been carried through the world. Perſecution has been but as the furnace to the gold to purge it of its droſs, to manifeſt its purity, and increaſe its luſtre. It was taken notice of very early, that the blood of the martyrs was the ſeed of chriſtianity; the more abundantly it was ſhed, the more plentifully did the harveſt grow.

SO certain has this appeared, that the moſt violent infidels, both of early and later ages, have endeavoured to account for it, and have obſerved that there is a ſpirit of obſtinacy in man which inclines him to reſiſt violence, and that ſeverity doth but increaſe oppoſition, be the cauſe what it will. They ſuppoſe that perſecution is equally proper to propagate truth and error. This tho' in part true will by no means generally hold. Such an apprehenſion however gave ocſion to a glorious triumph of divine providence of an oppoſite kind, which I muſt ſhortly relate to you. One of the Roman emperors, Julian, ſurnamed the apoſtate, perceiving how impoſſible it was to ſuppreſs the goſpel by violence, endeavoured to extinguiſh it by neglect and ſcorn. He left the Chriſtians unmoleſted for ſometime, but gave all manner of encouragement to thoſe of oppoſite principles, and particularly to the Jews, out of hatred to the Chriſtians; and that he might bring public diſgrace upon the Galileans, as he affected to ſtile them, he encouraged the Jews to rebuild the temple 2of Jeruſalem, and viſibly refute the prophecy of Chriſt, that it ſhould ly under perpetual deſolation. But this prophane attempt was ſo ſignally fruſtrated, that it ſerved as much as any one circumſtance to ſpread the glory of our redeemer, and eſtabliſh the faith of his ſaints. It is affirmed by ſome ancient authors, particularly by Ammianus Marcellinus a Heathen hiſtorian, that fire came out of the earth and conſumed the workmen when laying the foundation. But in whatever way it was prevented, it is beyond all controverſy, from the concurring teſtimony of Heathens and Chriſtians, that little or no progreſs was ever made in it, and that in a ſhort time, it was entirely defeated.

IT is proper here to obſerve that at the time of the reformation, when religion began to revive, nothing contributed more to facilitate its reception, and increaſe its progreſs than the violence of its perſecutors. Their cruelty and the patience of the ſufferers, naturally diſpoſed men to examine and weigh the cauſe to which they adhered with ſo much conſtancy and reſolution. At the ſame time alſo, when they were perſecuted in one city they fled to another, and carried the diſcoveries of Popiſh fraud to every part of the world. It was by ſome of thoſe who were perſecuted in Germany, that the light of the reformation was brought ſo early into Britain.

THE power of divine providence appears with the moſt diſtinguiſhed luſtre, when ſmall and inconſiderable circumſtances, and ſometimes, the weather and ſeaſons have defeated the moſt formidable armaments, and fruſtrated the beſt concerted expeditions. Near two hundred years ago, the monarchy of Spain was in the height of its power and glory, and determined to cruſh the intereſt of the reformation. They ſent out a powerful armament againſt Britain, giving it oſtentatiouſly, and in my opinion profanely, the name of the Invincible Armada. But it pleaſed God ſo entirely to diſcomfit it by tempeſts, that a ſmall part of it returned home, though no Britiſh force had been oppoſed to it at all.

WE have a remarkable inſtance of the influence of ſmall circumſtances in providence in the Engliſh hiſtory. The two moſt remarkable perſons in the civil wars, had earneſtly deſired to withdraw themſelves from the contentions of the times, Mr. Hampden and Oliver Cromwell. They had actually taken their paſſage in a ſhip for New-England, when by an arbitrary order of council they were compelled to remain at home. The conſequence of this was, that one of them was the ſoul of the republican oppoſition to monarchical uſurpation during the civil wars, and the other in the courſe of that conteſt, was the great inſtrument in bringing the tyrant to the block.

THE only other hiſtorical remark I am to make is, that the violent perſecution which many eminent Chriſtians met with in England from their brethren, who called themſelves Proteſtants, drove them in great numbers to a diſtant part of the world, where the light of the goſpel and true religion were unknown. Some of the American ſettlements, particularly thoſe in New-England, were chiefly made by them; and as they carried the knowledge of Chriſt to the dark places of the earth, ſo they continue themſelves in as great a degree of purity of faith, and ſtrictneſs of practice, or rather a greater than is to be found in any proteſtant church now in the world. Does not the wrath of man in this inſtance praiſe God? Was not the accuſer of the brethren, who ſtirs up their enemies, thus taken in his own craftineſs, and his kingdom ſhaken by the very means which he employed to eſtabliſh it Leſt this ſhould be thought a temporiſing compliment to the people of New-England, who have been the firſt ſufferers in the preſent conteſt, and have ſet ſo noble an example of invincible fortitude in withſtanding the violence of oppreſſion, I think it proper to obſerve that the whole paragraph is copied from a ſermon on Pſ. lxxiv, 22. prepared and preached in Scotland, in the month of Auguſt, 1758..

II. I proceed now to the ſecond general head, which was to apply the principles illuſtrated above to our preſent ſituation, by inferences of truth for your inſtruction and comfort, and by ſuitable exhortations to duty in this important criſis. And,

IN the firſt place, I would take the opportunity on this occaſion and from this ſubject, to preſs every hearer to a ſincere concern for his own ſoul's ſalvation. There are times when the mind may be expected to be more awake to divine truth, and the conſcience more open to the arrows of conviction than at others. A ſeaſon of public judgment is of this kind, as appears from what has been already ſaid. That curioſity and attention at leaſt are raiſed in ſome degree is plain from the unuſual throng of this aſſembly. Can you have a clearer view of the ſinfulneſs of your nature, than when the rod of the oppreſſor is lifted up, and when you ſee men putting on the habit of the warrior, and collecting on every hand the weapons of hoſtility and inſtruments of death? I do not blame your ardour in preparing for the reſolute defence of your temporal rights. But conſider I beſeech you, the truly infinite importance of the ſalvation of your ſouls. Is it of much moment whether you and your children ſhall be rich or poor, at liberty or in bonds? Is it of much moment whether this beautiful country ſhall increaſe in fruitfulneſs from year to year being cultivated by active induſtry, and poſſeſſed by independent freemen, or the ſcanty produce of the neglected fields ſhall be eaten up by hungry publicans, while the timid owner trembles at the tax gatherers approach? And is it of leſs moment my brethren, whether you ſhall be the heirs of glory, or the heirs of hell? Is your ſtate on earth for a few fleeting years of ſo much moment? And is it of leſs moment, what ſhall be your ſtate through endleſs ages? Have you aſſembled together willingly to hear what ſhall be ſaid on public affairs, and to join in imploring the bleſſing of God on the councils and arms of the united colonies, and can you be unconcerned, what ſhall become of you for ever, when all the monuments of human greatneſs ſhall be laid in aſhes, for the earth itſelf and all the works that are therein ſhall be burnt up.

WHEREFORE my beloved hearers, as the miniſtry of reconciliation is committed to me, I beſeech you in the moſt earneſt manner, to attend to the things that belong to your peace, before they are hid from your eyes. How ſoon and in what manner a ſeal ſhall be ſet upon the character and ſtate of every perſon here preſent, it is impoſſible to know, for he who only can know does not think proper to reveal it. But you may reſt aſſured that there is no time more ſuitable, and there is none ſo ſafe as that which is preſent, ſince it is wholly uncertain whether any other ſhall be yours. Thoſe who ſhall firſt fall in battle, have not many more warnings to receive. There are ſome few daring and hardened ſinners who deſpiſe eternity itſelf, and ſet their maker at defiance, but the far greater number by ſtaving off their convictions to a more convenient ſeaſon, have been taken unprepared and thus eternally loſt. I would therefore earneſtly preſs the apoſtles exhortation, We then, as workers together with him, beſeech you alſo, that ye receive not the grace of God in vain: For he ſaith, I have heard thee in a time accepted, and in the day of ſalvation have I ſuccoured thee: Behold, now is the accepted time; behold, now is the day of ſalvation 2 Cor. vi.1, 2..

SUFFER me to beſeech you, or rather to give you warning not to reſt ſatisfied with a form of godlineſs, denying the power thereof. There can be no true religion, till there be a diſcovery of your loſt ſtate by nature and practice, and an unfeigned acceptance of Chriſt Jeſus, as he is offered in the goſpel. Unhappy they who either deſpiſe his mercy, or are aſhamed of his croſs! Believe it, there is no ſalvation in any other. There is no other name under heaven given amongſt men by which we muſt be ſaved. Unleſs you are united to him by a lively faith, not the reſentment of a haughty monarch, but the ſword of divine juſtice hangs over you, and the fulneſs of divine vengeance ſhall ſpeedily overtake you. I do not ſpeak this only to the heaven daring profligate, or grovelling ſenſualiſt, but to every inſenſible ſecure ſinner; to all thoſe however decent and orderly in their civil deportment, who live to themſelves and have their part and portion in this life; in fine to all who are yet in a ſtate of nature, for except a man be born again, he cannot ſee the kingdom of God. The fear of man may make you hide your prophanity; prudence and experience may make you abhor intemperance and riot; as you advance in life, one vice may ſupplant another and hold its place; but nothing leſs than the ſovereign grace of God can produce a ſaving change of heart and temper, or fit you for his immediate preſence.

2. From what has been ſaid upon this ſubject, you may ſee what ground there is to give praiſe to God for his favours already beſtowed on us, reſpecting the public cauſe. It would be a criminal inattention not to obſerve the ſingular interpoſition of providence hitherto, in behalf of the American colonies. It is however impoſſible for me in a ſingle diſcourſe, as well as improper at this time to go thro' every ſtep of our paſt tranſactions, I muſt therefore content myſelf with a few remarks. How many diſcoveries have been made of the deſigns of enemies in Britain and among ourſelves, in a manner as unexpected to us as to them, and in ſuch ſeaſon as to prevent their effect? What ſurpriſing ſucceſs has attended our encounters in almoſt every inſtance? Has not the boaſted diſcipline of regular and veteran ſoldiers been turned into confuſion and diſmay before the new and maiden courage of freemen in defence of their property and right? In what great mercy has blood been ſpared on the ſide of this injured country? Some important victories in the ſouth have been gained with ſo little loſs, that enemies will probably think it has been diſſembled; as many, even of ourſelves thought, till time rendered it undeniable. But theſe were comparatively of ſmall moment. The ſignal advantage we have gained by the evacuation of Boſton, and the ſhameful flight of the army and navy of Britain, was brought about without the loſs of a man. To all this we may add, that the counſels of our enemies have been viſibly confounded, ſo that I believe I may ſay with truth, that there is hardly any ſtep which they have taken, but it has operated ſtrongly againſt themſelves, and been more in our favour than if they had followed a contrary courſe.

WHILE we give praiſe to God the ſupreme diſpoſer of all events, for his interpoſition in our behalf, let us guard againſt the dangerous error of truſting in, or boaſting of an arm of fleſh. I could earneſtly wiſh, that while our arms are crowned with ſucceſs, we might content ourſelves with a modeſt aſcription of it to the power of the higheſt. It has given me great uneaſineſs to read ſome oſtentatious, vaunting expreſſions in our news papers, though happily I think, much reſtrained of late. Let us not return to them again. If I am not miſtaken, not only the holy ſcriptures in general, and the truths of the glorious goſpel in particular, but the whole courſe of providence ſeems intended to abaſe the pride of man, and lay the vain-glorious in the duſt. How many inſtances does hiſtory furniſh us with of thoſe who after exulting over, and deſpiſing their enemies, were ſignally and ſhamefully defeated. There is no ſtory better known in Britiſh hiſtory, than that the officers of the French army the night preceeding the battle of Agincourt, played at dice for Engliſh priſoners before they took them, and the next day were taken by them. The truth is, I believe, the remark may be applied univerſally, and we may ſay, that thro' the whole frame of nature, and the whole ſyſtem of human life, that which promiſes moſt, performs the leaſt. The flowers of fineſt colour ſeldom have the ſweeteſt fragrance. The trees of quickeſt growth or faireſt form, are ſeldom of the greateſt value or duration. Deep waters move with leaſt noiſe. Men who think moſt are ſeldom talkative. And I think it holds as much in war as in any thing, that every boaſter is a coward.

PARDON me my brethren for inſiſting ſo much upon this which may ſeem but an immaterial circumſtance. It is in my opinion of very great moment. I look upon oftentation and confidence to be a ſort of outrage upon providence, and when it becomes general, and infuſes itſelf into the ſpirit of a people, it is a forerunner of deſtruction. How does Goliah the champion, armed in a moſt formidable manner expreſs his diſdain of David the ſtripling with his ſling and his ſtone. And when the Philiſtine looked about and ſaw David, he diſdained him: for he was but a youth, and ruddy, and of a fair countenance. And the Philiſtine ſaid unto David, Am I a dog, that thou comeſt to me with ſlaves? And the Philiſtine curſed David by his gods, and the Philiſtine ſaid to David come to me and I will give thy fleſh unto the fowls of the air, and to the beaſts of the field. But how juſt and modeſt the reply? Then ſaid David to the Philiſtine, thou comeſt to me with a ſword and with a ſpear, and with a ſhield, but I come unto thee in the name of the Lord of hoſts, the God of the armies of Iſrael, whom thou haſt defied 1 Sam. xvii.42, 43, 44, 45.. I was well pleaſed with a remark of this kind thirty years ago in a pamphlet,Britains Remembrancer. in which it was obſerved, that there was a great deal of prophane oſtentation in the names given to ſhips of war, as the Victory, the Valiant, the Thunderer, the Dreadnought, the Terrible, the Firebrand, the Furnace, the Lightning, the Infernal, and many more of the ſame kind. This the author conſidered as a ſymptom of the national character and manners very unfavourable, and not likely to obtain the bleſſing of the God of Heaven I am ſenſible that one or two of theſe were ſhips taken from the French, which brought their names with them. But the greateſt number had their names impoſed in England, and I cannot help obſerving, that the Victory often celebrated as the fineſt ſhip ever built in Britain, was loſt in the night without a ſtorm, by ſome unknown accident, and about twelve hundred perſons, many of them of the firſt families in the nation were buried with it in the deep. I do not mean to infer any thing from this, but, that we ought to live under the practical perſuaſion of what no man will doctrinally deny, that there is no warring with the elements, or him who directs their force, that he is able to write diſappointment on the wiſeſt human ſchemes, and by the word of his power to fruſtrate the efforts of the greateſt monarch upon earth..

3. From what has been ſaid you may learn what encouragement you have to put your truſt in God, and hope for his aſſiſtance in the preſent important conflict. He is the Lord of hoſts, great in might, and ſtrong in battle. Whoever hath his countenance and approbation, ſhall have the beſt at laſt. I do not mean to ſpeak prophetically, but agreeably to the analogy of faith, and the principles of God's moral government. Some have obſerved that true religion, and in her train dominion, riches, literature, and arts, have taken their courſe in a ſlow and gradual manner, from eaſt to weſt ſince the earth was ſettled after the flood, and from thence forbode the future glory of America. I leave this as a matter rather of conjecture than certainty, but obſerve, that if your cauſe is juſt,—if your principles are pure,—and if your conduct is prudent, you need not fear the multitude of oppoſing hoſts.

IF your cauſe is juſt—you may look with confidence to the Lord and intreat him to plead it as his own. You are all my witneſſes, that this is the firſt time of my introducing any political ſubject into the pulpit. At this ſeaſon however, it is not only lawful but neceſſary, and I willingly embrace the opportunity of declaring my opinion without any heſitation, that the cauſe in which America is now in arms, is the cauſe of juſtice, of liberty, and of human nature. So far as we have hitherto proceeded, I am ſatisfied that the confederacy of the colonies, has not been the effect of pride, reſentment, or ſedition, but of a deep and general conviction, that our civil and religious liberties, and conſequently in a great meaſure the temporal and eternal happineſs of us and our poſterity depended on the iſſue. The knowledge of God and his truths have from the beginning of the world been chiefly, if not entirely confined to theſe parts of the earth, where ſome degree of liberty and political juſtice were to be ſeen, and great were the difficulties with which they had to ſtruggle from the imperfection of human ſociety, and the unjuſt deciſions of uſurped authority. There is not a ſingle inſtance in hiſtory in which civil liberty was loſt, and religious liberty preſerved entire. If therefore we yield up our temporal property, we at the ſame time deliver the conſcience into bondage.

YOU ſhall not, my brethren, hear from me in the pulpit, what you have never heard from me in converſation, I mean railing at the king perſonally, or even his miniſters and the parliament, and people of Britain, as ſo many barbarous ſavages. Many of their actions have probably been worſe than their intentions. That they ſhould deſire unlimited dominion if they can obtain or preſerve it, is neither new nor wonderful. I do not refuſe ſubmiſſion to their unjuſt claims, becauſe they are corrupt or profligate, although probably many of them are ſo, but becauſe they are men, and therefore liable to all the ſelfiſh bias inſeparable from human nature. I call this claim unjuſt of making laws to bind us in all caſes whatſoever, becauſe they are ſeparated from us, independent of us, and have an intereſt in oppoſing us. Would any man who could prevent it, give up his eſtate, perſon, and family, to the diſpoſal of his neighbour, although he had liberty to chuſe the wiſeſt and the beſt maſter? Surely not. This is the true and proper hinge of the controverſy between Great-Britain and America. It is however to be added, that ſuch is their diſtance from us, that a wiſe and prudent adminiſtration of our affairs is as impoſſible as the claim of authority is unjuſt. Such is and muſt be their ignorance of the ſtate of things here, ſo much time muſt elapſe before an error can be ſeen and remedied, and ſo much injuſtice and partiality muſt be expected from the arts and miſrepreſentation of intereſted perſons, that for theſe colonies to depend wholly upon the legiſlature of Great-Britain, would be like many other oppreſſive connexions, injury to the maſter, and ruin to the ſlave.

THE management of the war itſelf on their part, would furniſh new proof of this, if any were needful. Is it not manifeſt with what abſurdity and impropriety they have conducted their own deſigns? We had nothing ſo much to fear as diſſenſion, and they have by wanton and unneceſſary cruelty forced us into union. At the ſame time to let us ſee what we have to expect, and what would be the fatal conſequence of unlimited ſubmiſſion, they have uniformly called thoſe acts Lenity, which filled this whole continent with reſentment and horror. The ineffable diſdain expreſſed by our fellow ſubject, in ſaying, "That he would not hearken to America, till ſhe was at his feet," has armed more men, and inſpired more deadly rage, than could have been done by laying waſte a whole province with fire and ſword. Again, we wanted not numbers, but time, and they ſent over handful after handful, till we were ready to oppoſe a multitude greater than they have to ſend. In fine, if there was one place ſtronger than the reſt, and more able and willing to reſiſt, there they made the attack, and left the others till they were duly informed, completely incenſed, and fully furniſhed with every inſtrument of war.

I MENTION theſe things, my brethren, not only as grounds of confidence in God, who can eaſily overthrow the wiſdom of the wiſe, but as deciſive proofs of the impoſſibility of theſe great and growing ſtates, being ſafe and happy when every part of their internal polity is dependent on Great-Britain. If, on account of their diſtance, and ignorance of our ſituation, they could not conduct their own quarrel with propriety for one year, how can they give direction and vigour to every department of our civil conſtitutions from age to age? There are fixed bounds to every human thing. When the branches of a tree grow very large and weighty they fall off from the trunk. The ſharpeſt ſword will not pierce when it cannot reach. And there is a certain diſtance from the ſeat of government, where an attempt to rule will either produce tyranny and helpleſs ſubjection, or provoke reſiſtance and effect a ſeparation.

I HAVE ſaid, if your principles are pure —The meaning of this is, if your preſent oppoſition to the claims of the Britiſh miniſtry does not ariſe from a ſeditious and turbulent ſpirit, or a wanton contempt of legal authority; from a blind and factious attachment to particular perſons or parties; or from a ſelfiſh rapacious diſpoſition, and a deſire to turn public confuſion to private profit—but from a concern for the intereſt of your country, and the ſafety of yourſelves and your poſterity. On this ſubject I cannot help obſerving, that though it would be a miracle if there were not many ſelfiſh perſons among us, and diſcoveries now and then made of mean and intereſted tranſactions, yet they have been comparatively inconſiderable both in number and effect. In general, there has been ſo great a degree of public ſpirit, that we have much more reaſon to be thankful for its vigour and prevalence, than to wonder at the few appearances of diſhoneſty or diſaffection. It would be very uncandid to aſcribe the univerſal ardour that has prevailed among all ranks of men, and the ſpirited exertions in the moſt diſtant colonies to any thing elſe than public ſpirit. Nor was there ever perhaps in hiſtory ſo general a commotion from which religious differences have heen ſo entirely excluded. Nothing of this kind has as yet been heard, except of late in the abſurd, but malicious and deteſtable attempts of our few remaining enemies to introduce them. At the ſame time I muſt alſo for the honour of this country obſerve, that though government in the ancient forms has been ſo long unhinged, and in ſome colonies not ſufficient care taken to ſubſtitute another in its place; yet has there been, by common conſent, a much greater degree of order and public peace, than men of reflexion and experience foretold or expected. From all theſe circumſtances I conclude favourably of the principles of the friends of liberty, and do earneſtly exhort you to adopt and act upon thoſe which have been deſcribed, and reſiſt the influence of every other.

ONCE more, if to the juſtice of your cauſe, and the purity of your principles you add prudence in your conduct, there will be the greateſt reaſon to hope, by the bleſſing of God, for proſperity and ſucceſs. By prudence in conducting this important ſtruggle, I have chiefly in view union, firmneſs, and patience. Every body muſt perceive the abſolute neceſſity of union. It is indeed in every body's mouth, and therefore inſtead of attempting to convince you of its importance, I will only caution you againſt the uſual cauſes of diviſion. If perſons of every rank, inſtead of implicitly complying with the orders of thoſe whom they themſelves have choſen to direct, will needs judge every meaſure over again, when it comes to be put in execution. If different claſſes of men intermix their little private views, or claſhing intereſt with public affairs, and marſhal into parties, the merchant againſt the landholder, and the landholder againſt the merchant. If local provincial pride and jealouſy ariſe, and you allow yourſelves to ſpeak with contempt of the courage, character, manners, or even language of particular places, you are doing a greater injury to the common cauſe, than you are aware of. If ſuch practices are admitted among us, I ſhall look upon it as one of the moſt dangerous ſymptoms, and if they become general, a preſage of approaching ruin.

BY firmneſs and patience, I mean a reſolute adherence to your duty, and laying your account with many difficulties as well as occaſional diſappointments. In a former part of this diſcourſe, I have cautioned you againſt oftentation and vain glory. Be pleaſed further to obſerve, that extremes often beget one another, the ſame perſons who exult extravagantly on ſucceſs, are generally moſt liable to deſpondent timidity on every little inconſiderable defeat. Men of this character are the bane and corruption of every ſociety or party to which they belong, but they are eſpecially the ruin of an army if ſuffered to continue in it. Remember the viciſſitude of human things, and the uſual courſe of providence. How often has a juſt cauſe been reduced to the loweſt ebb, and yet when firmly adhered to, has become finally triumphant. I ſpeak this now while the affairs of the colonies are in ſo proſperous a ſtate, left this proſperity itſelf ſhould render you leſs able to bear unexpected misfortunes—The ſum of the whole is, that the bleſſing of God is only to be looked for by thoſe who are not wanting in the diſcharge of their own duty. I would neither have you to truſt in an arm of fleſh, nor ſit with folded hands and expect that miracles ſhould be wrought in your defence.—This is a ſin which is in ſcripture ſtiled tempting God. In oppoſition to it, I would exhort you as Joab did the hoſt of Iſrael, who though he does not appear to have had a ſpotleſs character throughout, certainly in this inſtance ſpoke like a prudent general and a pious man. Be of good courage, and let us behave ourſelves valiantly for our people and for the cities of our God, and let the Lord do that which is good in his ſight 2 Sam. x.12..

I SHALL now conclude this diſcourſe by ſome exhortations to duty founded upon the truths, which have been illuſtrated above, and ſuited to the intereſting ſtate of this country at the preſent time; and,

1. SUFFER me to recommend to you an attention to the public intereſt of religion, or in other words zeal for the glory of God and the good of others. I have already endeavoured to exhort ſinners to repentance, what I have here in view is to point out to you the concern which every good man ought to take in the national character and manners, and the means which he ought to uſe for promoting public virtue, and bearing down impiety and vice. This is a matter of the utmoſt moment, and which ought to be well underſtood, both in its nature and principles. Nothing is more certain than that a general profligacy and corruption of manners makes a people ripe for deſtruction. A good form of government may hold the rotten materials together for ſome time, but beyond a certain pitch even the beſt conſtitution will be ineffectual, and ſlavery muſt enſue. On the other hand, when the manners of a nation are pure, when true religion and internal principles maintain their vigour, the attempts of the moſt powerful enemies to oppreſs them are commonly baffled and diſappointed. This will be found equally certain, whether we conſider the great principles of God's moral government, or the operation and influence of natural cauſes.

WHAT follows from this? That he is the beſt friend to American liberty, who is moſt ſincere and active in promoting true and undefiled religion, and who ſets himſelf with the greateſt firmneſs to bear down prophanity and immorality of every kind. Whoever is an avowed enemy to God, I ſcruple not to call him an enemy to his country. Do not ſuppoſe, my brethren, that I mean to recommend a furious and angry zeal for the circumſtantials of religion, or the contentions of one ſect with another about their peculiar diſtinctions. I do not wiſh you to oppoſe any body's religion, but every body's wickedneſs. Perhaps there are few ſurer marks of the reality of religion, than when a man feels himſelf more joined in ſpirit to a truly holy perſon of a different denomination, than to an irregular liver of his own. It is therefore your duty in this important and critical ſeaſon, to exert yourſelves every one in his proper ſphere to ſtem the tide of prevailing vice, to promote the knowledge of God, the reverence of his name and worſhip, and obedience to his laws.

PERHAPS you will aſk, what it is that you are called to do for this purpoſe farther than your own perſonal duty? I anſwer this itſelf when taken in its proper extent is not a little. The nature and obligation of viſible religion is, I am affraid, little underſtood and leſs attended to.

MANY from a real or pretended fear of the imputation of hypocriſy, baniſh from their converſation and carriage every appearance of reſpect and ſubmiſſion to the living God. What a weakneſs and meanneſs of ſpirit does it diſcover for a man to be aſhamed in the preſence of his fellow ſinners, to profeſs that reverence to almighty God which he inwardly feels? The truth is, he makes himſelf truly liable to the accuſation which he means to avoid. It is as genuine and perhaps a more culpable hypocriſy to appear to have leſs religion than you really have, than to appear to have more. This falſe ſhame is a more extenſive evil than is commonly apprehended. We contribute conſtantly, though inſenſibly, to form each others character and manners; and therefore, the uſefulneſs of a ſtrictly holy and conſcientious deportment is not confined to the poſſeſſor, but ſpreads its happy influence to all that are within its reach. I need ſcarcely add, that in proportion as men are diſtinguiſhed by underſtanding, literature, age, rank, office, wealth, or any other circumſtance, their example will be uſeful on the one hand, or pernicious on the other.

BUT I cannot content myſelf with barely recommending a ſilent example. There is a dignity in virtue which is entitled to authority, and ought to claim it. In many caſes it is the duty of a good man, by open reproof and oppoſition, to wage war with prophaneneſs. There is a ſcripture precept delivered in very ſingular terms, to which I beg your attention; Thou ſhalt not hate thy brother in thy heart, but ſhalt in any wiſe rebuke him, and not ſuffer ſin upon him. How prone are many to repreſent reproof as flowing from ill nature and ſurlineſs of temper? The Spirit of God, on the contrary, conſiders it as the effect of inward hatred, or want of genuine love, to forbear reproof when it is neceſſary or may be uſeful. I am ſenſible there may in ſome caſes be a reſtraint from prudence, agreeably to that caution of Solomon, Caſt not your pearls before ſwine, leſt they trample them under their feet, and turn again and rent you. Of this every man muſt judge as well as he can for himſelf; but certainly, either by open reproof, or expreſſive ſilence, or ſpeedy departure from ſuch ſociety, we ought to guard againſt being partakers of other mens ſins.

TO this let me add, that if all men are bound in ſome degree, certain claſſes of men are under peculiar obligations to the diſcharge of this duty. Magiſtrates, miniſters, parents, heads of families, and thoſe whom age has rendered venerable, are called to uſe their authority and influence for the glory of God and the good of others. Bad men themſelves diſcover an inward conviction of this, for they are often liberal in their reproaches of perſons of grave characters or religious profeſſion, if they bear with patience the prophanity of others. Inſtead of enlarging on the duty of men in authority in general, I muſt particularly recommend this matter to thoſe who have the command of ſoldiers inliſted for the defence of their country. The cauſe is ſacred, and the champions for it ought to be holy. Nothing is more grieving to the heart of a good man, than to hear from thoſe who are going to the field, the horrid ſound of curſing and blaſphemy; it cools the ardor of his prayers, as well as abates his confidence and hope in God. Many more circumſtances affect me in ſuch a caſe, than I can enlarge upon, or indeed eaſily enumerate at preſent; the glory of God, the intereſt of the deluded ſinner, going like a devoted victim and imprecating vengeance on his own head, as well as the cauſe itſelf committed to his care. We have ſometimes taken the liberty to forebode the downfall of the Britiſh empire, from the corruption and degeneracy of the people. Unhappily the Britiſh ſoldiers have been diſtinguiſhed among all the nations in Europe, for the moſt ſhocking profanity. Shall we then pretend to emulate them in this infernal diſtinction, or rob them of the horrid privilege? God forbid. Let the officers of the army in every degree remember, that as military ſubjection, while it laſts, is the moſt compleat of any, it is in their power greatly to reſtrain, if not wholly to baniſh, this flagrant enormity.

2. I EXHORT all who are not called to go into the field to apply themſelves with the utmoſt diligence to works of induſtry. It is in your power by this means not only to ſupply the neceſſities, but to add to the ſtrength of your country. Habits of induſtry prevailing in a ſociety not only increaſe its wealth, as their immediate effect, but they prevent the introduction of many vices, and are intimately connected with ſobriety and good morals. Idleneſs is ths mother or nurſe of almoſt every vice, and want, which is its inſeparable companion, urges men on to the moſt abandoned and deſtructive courſes. Induſtry, therefore, is a moral duty of the greateſt moment, abſolutely neceſſary to national proſperity, and the ſure way of obtaining the bleſſing of God. I would alſo obſerve, that in this, as in every other part of God's government, obedience to his will is as much a natural mean, as a meritorious cauſe of the advantage we wiſh to reap from it. Induſtry brings up a firm and hardy race. He who is inured to the labour of the field, is prepared for the fatigues of a campaign. The active farmer who riſes with the dawn and follows his team or plow, muſt in the end be an overmatch for thoſe effeminate and delicate ſoldiers, who are nurſed in the lap of ſelf-indulgence, and whoſe greateſt exertion is in the important preparation for, and tedious attendance on, a maſquerade, or midnight ball.

3. IN the laſt place, ſuffer me to recommend to you frugality in your families, and every other article of expence. This the ſtate of things among us renders abſolutely neceſſary, and it ſtands in the moſt immediate connection both with virtuous induſtry, and active public ſpirit. Temperance in meals, moderation and decency in dreſs, furniture and equipage, have, I think, generally been characteriſtics of a diſtinguiſhed patriot. And when the ſame ſpirit pervades a people in general, they are fit for every duty, and able to encounter the moſt formidable enemy. The general ſubject of the preceding diſcourſe has been the wrath of man praiſing God. If the unjuſt oppreſſion of your enemies, which withholds from you many of the uſual articles of luxury and magnificence, ſhall contribute to make you clothe yourſelves and your children with the works of your own hands, and cover your tables with the ſalutary productions of your own ſoil, it will be a new illuſtration of the ſame truth, and a real happineſs to yourſelves and your country.

I COULD wiſh to have every good thing done from the pureſt principles and the nobleſt views. Conſider, therefore, that the Chriſtian character, particularly the ſelf-denial of the goſpel, ſhould extend to your whole deportment. In the early times of Chriſtianity, when adult converts were admitted to baptiſm, they were aſked among other queſtions, Do you renounce the world, its ſhews, its pomp, and its vanities? I do. The form of this is ſtill preſerved in the adminiſtration of baptiſm, where we renounce the devil, the world, and the fleſh. This certainly implies not only abſtaining from acts of groſs intemperance and exceſs, but a humility of carriage, a reſtraint and moderation in all your deſires. The ſame thing, as it is ſuitable to your Chriſtian profeſſion, is alſo neceſſary to make you truly independant in yourſelves, and to feed the ſource of liberality and charity to others, or to the public. The riotous and waſteful liver, whoſe craving appetites make him conſtantly needy, is and muſt be ſubject to many maſters, according to the ſaying of Solomon, The borrower is ſervant to the lender. But the frugal and moderate perſon, who guides his affairs with diſcretion, is able to aſſiſt in public counſels by a free and unbiaſſed judgment, to ſupply the wants of his poor brethren, and ſometimes, by his eſtate and ſubſtance, to give important aid to a ſinking country.

UPON the whole, I beſeech you to make a wiſe improvement of the preſent threatning aſpect of public affairs, and to remember that your duty to God, to your country, to your families, and to yourſelves, is the ſame. True religion is nothing elſe but an inward temper and outward conduct ſuited to your ſtate and circumſtances in providence at any time. And as peace with God and conformity to him, adds to the ſweetneſs of created comforts while we poſſeſs them, ſo in times of difficulty and trial, it is in the man of piety and inward principle that we may expect to find the uncorrupted patriot, the uſeful citizen, and the invincible ſoldier.—God grant that in America true religion and civil liberty may be inſeparable, and that the unjuſt attempts to deſtroy the one, may in the iſſue tend to the ſupport and eſtabliſhment of both.