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THE 
 
 SUBSTANCE 
 
 OF 
 
 TWO SERMONS, 
 
 OCCASIONSD 
 
 BY THE LATE 
 
 5 SDeclatatiott of ©Itai% 
 
 PREACHED 
 
 AT SALISBURY, IN NEW-HAMPSHIRE 
 
 ON lord's days, 
 
 June 28th and July 5th, 1812<; 
 BT NOAH WORCESTER, A. M. 
 
 ' • o '»■* • » 
 
 " Cry aloud, spare not, lift up thy voice like a trumpetj and sliev my 
 people their transgression3.""r-l3AiAH xtiii. 1. 
 
 CONCQRt): 
 PUBLISHED BY GEORGE HOUGH. 
 
 And for sale at the Concord Book-Store. 
 
 JuiY— 1813, 
 

 JIPOLOGY. 
 
 Tr.E unexpected request tluit tlie fullowlng Sermons should ap])ear rt»i 
 print, must be accounted for on this gound — the e7}e)tt which occ;isi(>ned; 
 the Discourses gave them importance i>\ the view of the hearers. M;jiv 
 things wei'e said in the delivery, which had not been wa-itlen, andcoulcl' 
 Jiot afterwards be distinctly recollected. This, it is hoped, will satisfac- 
 toril) account for the brevity of tbe Sermonn, uS they will appear front 
 the press. Under the present alarming rebukes of Divine Providence, it 
 would be very unsuitable for Ministers of the Gospel to court applause, 
 by munifestiug party feeling-s, or flattering tbe pride of any class of citi- 
 zens. It was ■Die original design of the Discourses, to lead people to 
 suitable reflections while under the correcting hand of God — to solemnize 
 lie ndnds :.nd scoth the passions of men-— and to caution them against 
 wuch courses of conduct as would tend to an increase of Divine anger and 
 public calamity. 
 
 it 13 believed, that we have no reason to expect a removal of Divine 
 anger from our nation, unless a reformation c;m be efifectetl. But a refor- 
 mation will not take place, so long as each political sect is disposed to 
 ca.st cU blame on the other. Reproaching others is a very different thing 
 from reforming oiireslves. The misconduct cti' either party, or oi'both parties-, 
 in roUtion to the political questions on wliich they have been divided, is 
 far from being the only thing for which God has reason to be offended 
 with -.he people of this land. 
 
 Til se considerations may account for the manner in which the political 
 sects ire treated in the following Discourses ; and for the neglect of at- 
 tcTioy;ting to excite the indignation of either party, by pointing out any 
 faults as peculiar to the other. It is infinitely desirable, that people of 
 p'lcli party should see their oxvn fiiults, and be humble before God. Svhea 
 this siiall be the case, their feelings will be mutually softened, one to- 
 wards the other ; and friendship and harmony will be restored. \i per- 
 mitting the Sermons to be printed should contribute, in any d^-gree, to a. 
 state of things so desirable, the f*rfaclier vrill be gratified, and G-o-u will 
 hare tlie glory.- 
 
 V 
 
 
 
SERMON L 
 
 HOSE A VIII. r For they have sown the wind, and 
 
 they shall reap the Afhirlwind. 
 
 These words contain a divine threatening 
 ^againfl: the ten tribes of Ifrael, who, upon revolt- 
 infr from the government of the houfe of David, 
 revoked alfo from the worfhip of the true Godj 
 and made to themfelvcs idols. 
 
 The language of the text is metaphorical, but 
 the meaning is pretty obvious and ceriain. It is 
 not uncommon in the Scriptures to rcprefent the 
 moral condud: of people by sowings and their re- 
 ward or retribution by reaping. Thus fays the 
 Pfalmift, "They that sow in tears fhall reap in joy.'* 
 God, by Hofea, thus addrefled Ifrael, ^'- Sow to 
 yourfelves in jighteoufnefs, reap in mercy." Paul 
 iays, *'That which a man sowethy that fhall he alfo 
 reap. He ih^tsoweth to the flefh, fliall of the flefh 
 reap corruption ; but he that soweth to the fpirit, 
 Ihall of the fpirit reap life everlafting." And James 
 teaches us, that "the fruit of righteoufnefsis jo'jx;;^ 
 in peace of them that make peace." 
 
 By iDuidy in the text, is meant vanity, fin, or 
 wickednefs. By the whirlwind i-^^ intended divine 
 judgments, or the wrath of Heaven. 
 
 In attending to the text, we may confider when 
 a people may be faid to fow the wind ; and how 
 they reap the whirlwind. Then attend to fome 
 pbfervations to illuftrate the propriety of the meta- 
 phors. 
 
 First. When may it be faid that a people fow 
 the wind? People are ever fowing the wind» 
 
4 
 
 while they live in wickednefs, or difobedience to 
 God. — But it may be important to be more par- 
 ticular. 
 
 1. People foMT the wind, when they fubftitute 
 fomething elfc in the place of the true worfhip of 
 God. This was the fin of Jeroboam, who made 
 Ifrael to fin. To prevent the return of the ten 
 tribes to their allegiance to the houfe of David, and 
 to eftablifli his own authority on a more fure bafis, 
 he inftituted idolatrous worfhip. In this way he 
 fovvcd the wind ; and by his authority and influ- 
 ence he made Ifrael to fin, and brought upon him- 
 felf and his people the anger of Heaven. Accord- 
 ingly this deteftable charader is regifterd in the 
 rScriptures, and has been handed down from gene- 
 ration to generation — " Jeroboam, the fon of Ne- 
 bat, who made Ifrael to fin." 
 
 But worfhiping graven or molten images, is not 
 the only way in which a people may fubftitute 
 fomething in the room of the true worfhip of God. 
 They do this when they content themfelves with 
 the mere forms of worfhip, and negled the heart. 
 **God is a fpirit, and they that worfliip him mufl 
 worfhip him in fpirit and in truth." Abandon- 
 ing the worfliip of God, for the fake of eafe, or 
 from worldly motives, may come under the fame 
 denomination. In every way in which indiffer- 
 ence is fhown refpeding the true worfhip of God, 
 people fow the wind. They treat weighty things 
 in a light manner, and muft exped to reap accord- 
 ingly. 
 
 2. People fow the wind, when they content 
 themfelves with loving in word and in tongue, and 
 negled to love indeed and in truth. Profcffions 
 
and pretcnfions of love to God and nrian, without 
 the heart, are but vain and airy things. They are 
 no better than chaff: and " What is the chaff to 
 the wheat, faith the Lord 1" Hov/ light and vain 
 did all the hypocritical (how of the Pharifees ap- 
 pear to our Saviour, who knew their hearts ! They 
 " trufted in themfelves that they were righteous, 
 and defpifed others." But our Saviour faid to his 
 hearers, " Except your righteoufnefs fliail exceed 
 the righteoufnefs of the Scribes and Pharifees, ye 
 fhall in no cafe enter into the kingdom of Heav- 
 
 en. 
 
 3. While people purfue any earthly good, to 
 the negled of their fouls, they are fowing the 
 wind. Compared with- the unfearchable riches of 
 Chrift, what is all ecrthly good but wind or van- 
 ity ? What are the greateft treafures of this world, 
 compared with the treafures of Heaven ? What 
 the greateft earthly honors, compared v.^lth the 
 never-fading glories of the divine kingdom ? What 
 ^re all senfual pleafures, compared vvith the rivers 
 of pieafure which flow at the right hand of God, 
 or even compared with the pieafure a good man 
 feels in doing the will of his heavenly Father ? 
 
 4. People fovvT the wind, when, to gratify their 
 iuRs, they violate the laws of Heaven. Whatever 
 lull may predominate, the cafe is the fame ; vv heth- 
 cr it be avarice, ambition, or other lufls of the 
 flefh. While any of thefe predominate, and gov- 
 ern our condudl, we are fowing the wind. The 
 immediate advantages we gain, alter not ths cafe. 
 If we heap up gold as the fand of the fea, if we rife 
 in worldly fame and grandeur ever fo high, ftill 
 we are but fowing the wind, and preparing for the 
 vvhirlv^ind. 
 
5. When people trufi: in refuges of lies, or buiM 
 ;their hopes on a fandy foundation, they few the 
 \A^ind. Various are the grounds on which thofe, 
 who love not Godj build their hopes of future hap- 
 pinefs. Some, on imagined innocence ; fome, on 
 comparitlve goodnefs ; fome, on stippofed convex - 
 fion, which is unfruitful of good works ; fome, 
 on pharifaical obedience ; fome, on a difbdiefoiiho, 
 facred Scriptures ; and fome, on the dream that 
 both the righteous and the wicked will fare alike 
 in a future world. But he who has not the hum- 
 ble and obedient fpirit of Chrift, is none of his. 
 
 6'. People are fowing the wind, while they put 
 off repentance in hope of a more convenient fea- 
 fon. In this way carelcfs fmners live under the 
 light of the gofpel. They boaft themfelves of to- 
 morrow, or fay, in their hearts, " to-morrow fhall 
 be as this day, and more abundant." Averfe from 
 the laws of Chrift, averfe from a life of humility 
 and felf-denial, and having always fome luft to 
 gratify, or fome obje£t to purfue inconfiftent with 
 true godlinefs, they wifh to put off repentance as 
 long as poffible : yet they hope that all will be well 
 with them in the end. However, they are fov7- 
 ing the wind ; and unlefs nndeferved mercy fhall 
 prevent, they muft reap the whirlwind. 
 
 Secondly. How do thofe^ who fow the wind, 
 reap the whirlwind ? 
 
 Sometimes people reap the whirlwind in the 
 prefent life. The people of Ifrael did so in a vari- 
 ety of judgments which were brought on them as 
 a nation. By fowlngthe wind, they prepared forthe 
 whirlwind which divided the twelve tribes, teti 
 fagainPi two; and this was followed by the moft dif- 
 trefhng whirlwinds of civil wars. They all felt the 
 
whirlwinds of divine wrath, in wars with other 
 nations, by captivities and diflenfions, and by a 
 variety of calamities. All the divine judgments 
 which that nation fufFered, they brought on thcm- 
 felves, by fowing the wind, by abufe of privileges, 
 and by difobedience to the righteous requirements 
 of God. But the whirlwind in the text appears 
 to have particular refyeO: to the evils they fuffered 
 by difTenlions and wars. 
 
 Other nations have fufFered by fimilar whirl- 
 winds, and for fimilar reafons. As it is with indi- 
 viduals, so it is with nations; God does not afflict 
 willingly, nor grieve the children of men. The 
 fms of a nation are ever to be confidered as the 
 procuring caufe of the calamities which they expe- 
 rience. It is not to be expeded, that nations will 
 exift, as fuch, in a future world ; it hence appears 
 reafonable, that national ingratitude and difobedi- 
 ence fhould be punifhed in this world with nation- 
 al calamities. 
 
 In many inftances, men, as individuals, reap the 
 whirlwind in this life, or by the manner of their 
 death. Many who have been ambitious of fame, 
 by fowing the wind have raifed themfelves high, 
 and by a whirlwind from the Lord they have been 
 caft down. Many who give themfelves up to the 
 lawlefs indulgence of appetites and propenfities, 
 experience the whirlwind of the Lord in difeafe, 
 infamy, and untimely death. Sometimes the 
 wicked experience much of the whirlwind on their 
 dying beds : God fets their fins and his terrors in 
 order before them, and they have a dreadful fore- 
 tafle of future burnings. 
 
 But the heavieft part of the whirlwind which 
 awaits the impenitent, is referved for the future 
 
8 
 
 world. What they fufFer here, is only a fhadov^ 
 of evil things to come. A dreadful whirlwind 
 may be expedted to accompany the final fentence 
 to be pronounced on the wicked at the great day. 
 This whirlwind will accompany them while they 
 go away into everlafting punifhment ; and there 
 it will blow the flames of unquenchable fire. 
 
 Thirdly. We may attend to the propriety of 
 the metaphors ufed in the text. 
 
 Sowing and reaping are proper metaphors to ex- 
 prefs our moral conduSl and retribution. As Wc 
 fow our feed in expedation that we fhall reap, fo 
 our moral works are performed with expe<ftation& 
 that they will be productive. Indeed, whether 
 our works be good or evil, we perform them in 
 hope of benefit^ immediate, or hereafter. But it is 
 a fixed law in the divine kingdom, that as a maa 
 fows, fo (hall he reap. — -If we fov/ wheat, wheat 
 we fhail reap. If we fow tares, we muft expert 
 to reap tares* In regard to our moral conducfl, 
 we muft expert to reap, fooner or later, according 
 to the deeds done in the body, whether they be 
 good, or whether they be evil. 
 
 The fruits of our labour, in fowing oiir fields^ 
 are all under the diredlion of God. He deter- 
 mines both the kind and the quantity of produce, 
 and the time of harveft. — It is the fame in refpedi 
 to the moral feed we fow, whether it be good or 
 evil, virtue or vice. 
 
 The immediate fruits of fin may be pleafing to 
 cur carnal minds ; but they only prepare us for 
 the greater vexation and wretchednefs. Of what 
 real advantage was Abfaiom's profperity, in Heal- 
 ing the hearts of thepeople, driving his father from 
 Jerufalcm, and feizin^ the palace ? By fowing the 
 
wind, he raifed himfelf high ; but he was caught 
 in the whirlwind of the Lord, and hurled to de- 
 ftrudtion. 
 
 The wind may be a proper metaphor to exprefs 
 the nature of our conduct, in ungratefully depart- 
 ing from the Lord, and in feeking other objeds to 
 fatisfy the mind. Wind is often ufed as a meta- 
 phor to denote vanity^ emptlnefs^ and unprofitable- 
 mfs. All our attempts to pleafe God without 
 love, are as vain, empty, and unprofitable, as feed- 
 ing on the wind. Ail our attempts to fatisfy our 
 fouls with any thing fhort of God, are windy and 
 vain. We rhay as well expert that hunger will 
 be removed, or third allayed, by the wind, as that 
 the soul will be fatisfied with earthly good. 
 
 The wind is alfo ufed as a metaphor to exprefs 
 Jicklenefs^ injl ability^ and rcftleffhefs. So we fay, as 
 Jivkle^ as unjleady^ and as rejllefs as the 'wind. — Such 
 is the nature of /'nVt', ambition^ avarice^ and the 
 whole tribe of finful lufts and affedions by which 
 our evil condudl is governed. Until we come to 
 Chrift, and learn of him who was meek and lowly 
 of heart, we fhall never find permanent reft to our 
 fouls. " The wicked are like the troubled fea 
 which cannot reft." 
 
 The whirlwind xA-^-j ^ on feveral accounts, be a 
 proper m-etaphor to exprefs the wrath of God. 
 By the ^e/^/r/^e;/;:// literally confidered, we under- 
 itand the fame as the hurricane. The propriety 
 of the metaphor may appear by the following ob- 
 fervations. 
 
 I. The Vv'hirlwind is dejlru5live and irrejijiible 
 in its operations. In fome inftances, indeed, it is 
 lefs violent and deftrudive than at other times. 
 But in many inftances its ravages and effeds are 
 
 B 
 
lO 
 
 dreadful beyond expreflion. It fweeps the for- 
 efts, tears up the loftieil trees by the roots, lays 
 wafte the fruits of the earth, defolates towns and 
 cities, and hurls men and beaft:s fwiftly to deftruc- 
 tion. — Thus irrefiftibleand deftru£tive is the wrath 
 of an angry God. By whatever means it may 
 operate, it accomplices his purpofe ; and nothing 
 can withftand it, that be appoints to deftrudlion. 
 I; may operate by the natural whirlwind, by the 
 water, by the fire, by drought or by froft, by peft- 
 ilential and malignant difeafes, or even by infedts. 
 The wrath of God can arm the grafshopper or 
 the worm to do dreadful execution in diftrefling 
 the inhabitants of the earth. All the elements are 
 under his dirediion, and he can make them fub- 
 fervient to our happinefs, or our ruin, a-ccording 
 to our treatment of him. 
 
 2. Tlie 'whirhvind is a fuitable metaphor to 
 exprefsthe urath of God in refpedt to the fudden^ 
 manner in which it often comes upon mankindi 
 WhirliJDinds^ or hurricanes, often come very un- 
 expectedly, and furprize mankind by the fudden- 
 nefs of their approach. In- the morning, all may 
 appear calm and ferene ', men may feel no appre- 
 lienfion, and fufpe(ft no evil at hand. Before 
 evening, and perhaps before noon, the whirlwind 
 may come with irrefiftlblc rage and fury, over- 
 whelm affrighted mortals, and fend them fuddenly 
 into the world of fpirits. 
 
 Thus, in a variety of ways, fudden and unavoid- 
 able deftrudlion has come on mankind by the an- 
 ger of God. How often has the earth fuddenly 
 quaked, opened and fvvallov/ed up men and beafts 
 by thoulands or by myriads ! How many have 
 been fuddoly deftroyed by iuundations of water ! 
 
SI 
 
 And what awful havoc has the plague often made: 
 in a fhort time ! All the means and fources of ca- 
 lamity are in the hand of the Lord ; and any of 
 them he can caufe to operate in a fudden and de- 
 ilruftive manner. — "It is," then, ** a fearful thing 
 to fall into the hand of the Uving God," that " God 
 to whom, vengeance belongeth." 
 
 It may be proper to remark, 
 
 3. That the ivbirlwind is probably nothing 
 more than the common air, or wind put in a par- 
 ticular motion and direction by the agency of God, 
 for the purpofe of punifhing ungodly men. It is 
 much the fame in refpe£t to other judgments by 
 which mankind are vifited. God often makes 
 ufe of the comnion lulls, propenfities, and paffions 
 of men, mingling his wrath with them, and giving 
 them a particular and fatal direction, for the pur- 
 pofe of punifliingthe v/orkers of iniquity. 
 
 People, in fome inftances, are fuffered to go on 
 fmocthly and uninterruptedly for a long time, ac- 
 cording to their owij hearts, fowing the wind. 
 But when, by their avarice, their pride, their am- 
 bition, or any other luft, they are brought into dif- 
 ficulty, their fm finds them out, and they reap the 
 whirlwind. Thus when men, governed by am- 
 bition, purfue v^7prldly glory, ungratefully neg- 
 lecting the glory of God, they may for a time feem 
 to profper exceedingly. They may rife high, 
 may befwelling with pride, and faying to them- 
 felves, as Nebuchadnezzar did, " Is not this great 
 Babylon that I have built V By and by, others 
 arife with iimilar feelings, afpiring for the fame 
 objedls : Now intcrefts clalh, competitions com- 
 mence ; envyings, hatreds and ftrifes fucceed j 
 the Lord, in anger, beholds their ingratitude, mirv 
 
12 
 
 gleshls wrdth with their paffions, and a deftrudt- 
 ive 'whirlwind involves them in woq and milery. 
 
 In this way, many unfeeUng defpots, and afpir- 
 ing demagogues, have been made to eat the fruit 
 of their Own way, and have been filled with their 
 own device^. 
 
 Wars and fightings are ever to be confidered as 
 the eifeds of divine anger, as 'whirlwi?tc/s from 
 the Lord: yet, " Only by pride cometh contention,'* 
 and wars and fightings proceed from the iufts and 
 paiTions of men. It was with a whirlwind oi this 
 kind, that the ten tribes of Ifracl were threatened 
 in our text. By the pride and ambition of one, 
 God often punifhes the pride and ambition of an- 
 other. The proud monarch of AiTyria was God's 
 haiile axe to punidi the pride and ingratitude of 
 the people of Ifracl. Xct the king of Aflyria was, 
 in his turn, made the monument of divine difpleaf-* 
 ure. For although he was God's inftrument in 
 punifhing the Ifraelites, " yet he meant not fo, 
 neither did his heart think fo ; but it was in his 
 heart to cut off nations not a few;" and in this 
 way to aggrandize himfelf. 
 
 As God often raifes a whirlwind by the pride 
 and pafTions of men, in executing his vengeance 
 on guilty nations, {o he does in punifliing ungrate- 
 ful focieties and individuals. When the people 
 of a particular lociety become regardlefs of God, 
 his worfliip, and inftitutibns, and purfue the world 
 as the chief good, they have no reafon to expedl a 
 long courfe of tranquillity. In fuch a courfe of 
 proceeding, each one purfucs a feparate intereft, 
 regardlefs of the common good ; thefe feparate in- 
 terefts will claih and interfere, and perpetual bick- 
 erings may be expeded. In this way, great af- 
 
flidion and infamy is bronglit on many focletics. 
 And how often have the lufts and pafTions of in- 
 dividuals hurried them on to infamy and ruin I 
 Regardlefs of God, they have lived to themfelves 
 in the gratification of pride and luft, until they 
 become hardened in fm, and prepared for deftruc- 
 tion. Their lufts and pafPions, by indulgence, 
 grow ftronger and ftronger ; at length the anger 
 of God is mingled with them, and gives them a 
 fatal diredion. *' Before deftrudion, the heart of 
 man is haughty.'* " A man's pride fliall bring 
 him low." " Thofe who walk in pride, the Lord 
 is able to abafe.'* 
 
 IMPROVEMENT. 
 
 1. We may remark a reafon we have, ever to 
 rejoice in the government of God. Juftice and 
 judgment are the habitation of his throne. Thq 
 mode of his government is fuch, if rightly under- 
 ilood, that it gives no encouragement to vice, but 
 the greateft encouragement to virtue. The rights 
 cous Lord loveth righteoufnefs, and abhors iniqui- 
 ty. Every man is to reap according to what he 
 fows. He that fows, and continues to fow, the 
 wind, muft fooner or later reap the whirlwind. 
 But God is gracious to the penitent, and will 
 abundantly pardon : and thofe who, by repentance, 
 fow to themfelves in righteoufnefs, fhall reap in 
 mercy — fhall reap the f^vor of God, and inter- 
 minable bleffednefs. By dwelling with the wick- 
 ed in civil fociety, the righteous may fuffer with 
 them in national calamities. But their God rides 
 upon the whirlwind^ and direds the florm ; he 
 will take care of his friends, and make all things 
 work together for their everlafting benefit. 
 
 2. When nations or focieties of men are brought 
 into difHculty by diffentions or wars, it behoves 
 
14 
 
 them to confider, that they are reaping the whirl-:- 
 wind; and that this dreadful harveft is the proper 
 product of their own works in fowing the wi?id. 
 
 In the courfe of the political ftruggles which 
 have for many years agitated this nation, we have 
 been fowing the wind, Obferving and confiderate 
 men have, in their own apprehenfions, anticipat- 
 ed the refult, and forefeen the 'whirlwind. Men 
 of each political fedl have been difpofed to juflify 
 ihemfelves, and to cad all blame on their oppo- 
 nents. The fame difpofition is dill manifefted.— I 
 But whoever may have been on the right fide as * 
 to the political queftions which have divided the 
 nation, there is no reafon to doubt that each party 
 has done much to provoke the anger of the Lord. 
 For many years, we have been a diftinguifhed peo- 
 ple among the nations of the earth. God has 
 manifefted towards us peculiar favor and kindnefs 
 — But like Ifrael of old, we have been a difobedi- 
 ent and gainfaying people. We have been for- 
 getful of the HAND which made us a free and an 
 independent nation. Too much we have afcribed 
 to men, and too little to God, Too much have 
 we relied on an arm of fiefh, and too little on the 
 arm of the Lord. Our liberty we have abufed for 
 licentious purpofes. Our Gofpel privileges have, 
 by many, been awfully flighted and defpifed. — 
 God has had very great reafon to be offended with 
 us as a people. He has watched our ungrateful 
 and evil treatment of him ; and now we have 
 reafon to tremble at his reproof. War is pro- 
 claimed, the whirlwind of the Lord is gone forth. 
 We are again involved in a war with a formidable 
 power : and fliould the whirlwind rife to fuch vi- 
 olence as to involve us in the horrors of a civil 
 war, and deluge the land in the blood of its ii:- 
 
is 
 
 habitants, it would not be an unprecedented ca!- 
 lamity, nor any thing more than we have reafon 
 to fear ; unlefa we fpeedily break off our fins by 
 righteoulnefs, and our iniquities by turning to the 
 Lord. 
 
 3. This fubjed: may account for fome things 
 which would otherwife appear myfterious. In all 
 inftances of war between nations, and diflentions 
 between parties in the fame nation or fociety, both 
 parties appear almoft totally blind to their own 
 faults. Each party will cenfure the fame things 
 in the other, of which they themfelves are flagrant- 
 ly guilty, and not appear fenfible of the leaft in- 
 confiftency. Moreover, it is no uncommon thing 
 for people to be fo fure that there is no wrong on 
 their own part, as to fufpedt the friendfhip of their 
 real friends, if they are fo fiiithful and kind as to 
 endeavor to fhow them their faults. Thefe things 
 are often noticed as remarkable and myfterious.— 
 But the fubjed: to which we have been attending 
 may folve the difficulty. Diftreffing diflentions are 
 ivhirl'wbiis from the Lord, in which his anger is 
 mingled with the pride, the prejudices, and the 
 pafTions of men, fo that having eyes they fee not, 
 and having ears they hear not. 
 
 In any cafe of war, or diflfcntion, as foon as we 
 can fee in the parties a difpofition to look at their 
 own faults, to reflect patiently on their own con- 
 dudt, and to receive reproof and admonition as 
 wife men ought to receive them, ue have an omen 
 for good, a ground to hope that the fury of the 
 whirlwind has begun to abate, and that the calm 
 bf peace is at hand. 
 
 4. How abfolutely is the happinefs of mankind 
 in the hand of the Lord ! And how infinitely im- 
 portant is a ftate of friendfhip with him !~ — How 
 
\6 
 
 innumerable are the ways in wlilch God can di- 
 minifli our comforts, or multiply our diftrefles ! 
 Yea, how mirerable can he make us, by only 
 mingling his wrath with our lufts and paffions ! — 
 Had he no other means of diftreffing individuals, 
 focieties, or nations, in this way he could either 
 deftroy them, or render their exiftence incon- 
 ceivably wretched. 
 
 . But God is able to fave as well as to deftroy. — ■ 
 He has a heart infinitely benevolent, and has er- 
 cry thing at his command which may contribute 
 to the benefit of his friends. To be in a ftate of 
 favor with fuch a Being, muft be infinitely im- 
 portant to nations, to focieties, and to individuals^ 
 5. How bleffed and defirable is the heavenly 
 ftate ! There all the paffions of men will be un- 
 der the moft perfedl regulation. Being conformed 
 to the image of God's Son, and having learned ot 
 him who was rheek atid lowly of heart, the inhab- 
 itants of heaven muft be in a ftate of perpetual 
 friendfhip, tranquillity, and joy. All the wars 
 and diffentions in this world proceed from that in 
 men which is contrary to the temp'sr of Chrift, and 
 the religiofi he inculcated. If the fame mind was 
 in all men which was in Jefus Chrift, no fuch 
 thing as war or diflention would be experienced in 
 this world. Nothing oppofed to the temper of 
 Chrift will be found among the faints in glory. — 
 As all will be filled with perfecSl love, fo all wiJi 
 be filled with perfedl joy. Such a ftate of exift- 
 ence muft be infinitely defirable. Do we wiih to 
 (liare in that felicity, let us prove it by heavenly- 
 mindednefs, by doing juftly, loving mercy, and 
 walking humbly with our God. Let us fhow, that 
 we have the fpirit of Chrift, and that the peace of 
 God reigns in our hearts. Let us ftudy the 
 
it 
 
 things which make' -for peace; — ^as much is in lis 
 lieth, let us live peaceably with all men. 
 
 6. How extremely wretched muft be the final 
 ftate of the incorrigibly wicked. Will they not 
 be fubjeft to a perpetual whirlwind ? Then the 
 wrath of God will be fo mingled with the pride and 
 paflions of men, as to produce everlafting burn- 
 ings. So keen will be their diftrefs that they will 
 gnafli their teeth and curfe their God and their King 
 while they look upward. Such will be the fruit 
 of fowing the wind, contemning God, and 
 iabufing his mercy. Our ftate in this w^orld would 
 be extremely wretched, if we were conftantly fub- 
 je<St to whirlwinds, either natural, or moral. Our 
 lives would hang in doiibt. In the morning we 
 fhould fay, Would God it wbre evening, and in the 
 evening. Would God it were morning. Shall we 
 then, by our folly and ingratitude, expofe ourfelves 
 to a ftate of perpetual anxiety and reftleflnels ia 
 the world to come ? . 
 
 But are not fome of you expofed to that dread- 
 jpul deftiny ? And can you reft eafy any longer 
 infuch a perilous condition t How fweet would 
 be the tidings of falvation, had you but a proper 
 fenfe of your danger I " God fo loved the world, 
 that he gave his only begotten Son, that whofoev- 
 er believed in him fhould not perifti, but have ev- 
 erlaftihg life." And will you defpife this love^ 
 and perfift in your fins ? 
 
 For our ingratitude and wickednefs, God has 
 in anger doomed this once happy nltion tb fufter 
 the mif^ries of war. This year raiift be a year of 
 carnage and blood. Is it not time for ^very one 
 of us to paufc, and to fay from the heart, *' Lord, 
 v/hat have / done?" What fliare have /had ic. 
 
 G 
 
rS 
 
 fowing the wind, and procuring this whirlwrrrd f 
 Is it not time for us all to humble ourfelves under 
 the mighty hand of God, and to return to him 
 with broken hearts and contrite fpirits I 
 
 If we muft have war with a foreign power, let 
 lis cultivate the fpirit of peace and friendfhip 
 among ourfelves. Forbear, I befeech you, every 
 thing of an irritating tendency, left the horrors of" 
 civil war fhould be added to the lift of our woes. 
 God is offended with our nation, and wc are in 
 his hand as the clay in the hand of the potter. 
 He has fpoken evil againft us ; but he fays, " If 
 rfiat nation, againft whom I have pronouaced, turn 
 from their evil, I will repent of the evil that I 
 thought to do unto them." Let us, then, fo hum- 
 ble ourfelves before the Lord, that he may turn- 
 from his fierce anger, and fave us from national 
 •ruin. 
 
«► i 
 
 
 SERMON II, 
 
 JAMES III. 6. And the tongue is a fire. 
 
 Tkb objetSt of James, ia writing this epiftlc^ 
 was to coired; the evil habits and practices which 
 were found among fome of the profeffed followers 
 of Chrift; and to have it underftood, that faving 
 faith is ever fruitful in good works. From the 
 contents of the epiftle, it is pretty evident, that an 
 abufe of the tongue was in that day a very preva- 
 lent and alarming evil. In the firft chapter, the 
 fubje^t is brought to view : " If any man among 
 you feemeth to be religious, and bridleih not his 
 tongue, but dcceiveth his own heart, this man's re- 
 ligion is vain/' By this paiTage we are taught, 
 that ail pretentions to rtiligion are vain, if the 
 tongue be not bridled ; and that no man has any 
 proper claim to be confidered as truly religious, if 
 his religion be not fufficient to bridle his tongue. 
 
 In connexion with the text, the apoftle fpake 
 particularly of the duty and the difficulty of gov- 
 erning this unruly member ; and of the evil effects 
 of a tongue unbridled. " If any man ofFend|aGt 
 in word, the fame is a perfed; man, and able alfb 
 to bridle the whole body." — ^^ The tongue is a lit- 
 tle member, and boafteth great things : Behold^ 
 how great a matter a little fire kindleth ! — The 
 tongue is a fire, a world of iniquity : fo is the 
 tongue among our members, that it deiileth the 
 whole body, and fetteth on (ire the courfe of na- 
 ture ; and it is fet on fire of hell." 
 
 The language of the text is (Iridtly metaphorical. 
 The tongue is afire — that is, the tongue is like afire^ 
 or in certain refpeds it refembles a fire. This re- 
 semblance it may be ufeful to illuftrate. 
 
20 
 
 1. Fircy under due'govcrnm'ent^ is a moft n?^ 
 ceflary and ufeful thing ; it Is a great bleffing, and 
 contributes much to the happinels of mankind. — 
 So the /c;/^;/^, under due government, is very ufe- 
 ful, and a great bleffihg to the human race. By 
 the help of the tongue, we are enabled to exprefs 
 our thoughts, and converfe with each other intel- 
 ligibly. By the tongufe, we can communicate in- 
 telligence and inftrudlion, correct each other's er- 
 rors, footh each other's paffions, and comfort each 
 other's hearts. By the powers of fpeech, as well 
 as other powers, we are exalted above the birds of 
 the air, the fiflies of the fea, and the beafts of the 
 field. The tongue is the glory of our frame. How 
 little comfort could be enjoyed by mankind in this 
 life, if, like the beafts. we were all dumb ! When 
 'we fee an individual Who is deftitute of the pow- 
 ers of fpeech, how afFe(fting to us is his fituation \ 
 How grateful then fhould vVe be, that it is not thus 
 •with us all ! And how careful .that the diftinguifh- 
 ing favor be not abufed by lis, — that we do not 
 Tender evil for good ! ■' 
 
 But, 
 
 2. Fire ungoverfied, is of a very deftrudive na- 
 ture, does great mifchief, occafioris great diftrefs, 
 anxiety, and confufion. Contemplate a particu- 
 lar city, with an ungovernable fire fpreading frorii 
 houfe to houfe, and from ftreet to ftreet. What 
 deflrudion, diftrefs, anxiety, and confufion, does 
 the fire occafion ! — Such is the influence and ef- 
 fects of an unruly tongue. By this, the minds of 
 people are contaminated, their paflioi'is are inflam- 
 ed, the peace of fociety is difturbed ; anxiety, dif- 
 trefs, and confufion, are produced. By this, envy- 
 ing and ftiife take place ; and where envying and 
 
It 
 
 ftrifb is, there is confufion and every evil work. 
 *^'This wifdom," howev^er, "defcendeth not from 
 above, but is earthly, fenfual, and diabolical. "-But 
 that we may lee the evil the more clearly, let the 
 contraft be brought to view. " The wifdom which 
 is from above," and which ought to govern every 
 tongue, " is firft pure, then peaceable, gentle, eafy 
 to be entreated, full of mercy and good fruits, with- 
 out partiality, and without hypocrify." Such is 
 "^e, contraft bet > een the wifdom. from beneath 
 and the wifdom from above. Correfpondent with 
 this contraft, will be the different fruits of a tongue 
 " fet on fire of hell," and a tongue fet on fire of 
 heaven. 
 
 3. With refpecl to ihi^Jire, wo. may fay, " Be- 
 hold, how great a matter a little fire kind- 
 ieth!" One fpark may be fufficient to kindle a 
 flame that will fpread through a vaft extent of 
 country; deftroy vaft portions of wealth; level 
 with the duft, and confume to afties, lofty trees, 
 'elegant buildings, and fplendid cities; and even 
 involve multitudes of men and beafts in the con- 
 flagration. — With equal propriety we may fay of 
 the tongue, "Behold, how great a matter a little 
 fire kindlethi" The tongue is a little member; 
 but it boafteth and accomplilheth great things ; 
 and when unbridled,it may do great raifchief. By 
 one tongue, or even one word or fentence from 
 an unruly tongue, a fire may be kindled which 
 fhall do mifchief beyond all human calculation. 
 liow often, in this way, is the peace of a family, 
 of a neighborhood, of a fociety, of a ftate, and 
 even of a nation, difturbed by this little unruly 
 evil ; or by a few v/ords from this little member ! 
 Pfthe fire, we may fay, It has flain its thou= 
 
22 
 
 fands; but of the tongue. It has flaln its tens of 
 thoufands. One tongue^ or even one inflanamatory 
 word^ may be the occafion of fpreading mifchief 
 through a whole nation, and of involving thou- 
 fands in woe. It may not only do vaft mifchief 
 to the prefent generation, but it may afFed unborn 
 generations, to the end of time, yea to eternity. 
 
 Wh^t was the influence of Korah's unruly and 
 feditious tongue among the tribes of Ifrael ? How 
 many did it fet on fire, and expofe to the vengeance 
 of Heaven ! When he, and the crew which he 
 had excited to rebellion, were colleded together, 
 the Lord in anger caufed the earth to open, and 
 down they went alive into the awful chafm, to be 
 
 feen no more until the Great Day ! What was 
 
 the influence of the unruly tongue of Abfalom ? 
 He ftole the hearts of the people by falfe profef- 
 {ions of friendfhip, excited rebellion under the 
 government of his own father, and drove him 
 from the royal city. A battle was fought : in the 
 time of the battle, Abfalom was caught by the 
 hair of his head, his bead went from under him, 
 and there he hung until he was flain by Joab, 
 Thus, by the tongue of one man, all the tribes of 
 Jfracl were put in motion ; a civil war commenc- 
 ed; many were flain ; and the inhuman parricide 
 became fuel for the fire he had kindled.. ..We may 
 afk again, what was the influence and eif^d of 
 Haman's haughty and flanderous tongue I He 
 obtained a decree for the deftru<Sion of all the 
 Jews in a hundred and twenty-feven provinceSv. 
 But God reverfcd the decree : in confequence of 
 which, Haman and his ten fons were hanged, and 
 a multitude of the enemies of the Jews were de- 
 iftroyed. By the lying, flanderous tongue of thia 
 
^5 
 
 one man, the whole empire of Ahafuerus was fet 
 on fire ; nor was the fire extinguiflied but by the 
 blood of many thoufands of human beings. 
 
 4. In fome feafons, and under fome circum- 
 ftances, fire is much more apt to fpread, and da 
 extenfive mifchief, than at other feafons and un- 
 der other circumftances. In a time of great drought, 
 and high winds, fires abroad are peculiarly dan- 
 gerous. So there are times and feafons when an 
 unruly tongue is peculiarly a dangerous thing. This 
 is the cafe when there is but little love prevailing 
 in fociety, and the paffions of men are in a ftate 
 of irritation. As, in wet and rainy feafons, fires 
 abroad are not apt to do much damage : fo when 
 the minds of people in general are moiftened by 
 heavenly dews, or their hearts are filled with love, 
 an obfervation from an unruly tongue will have 
 but little influence. But when the minds of people 
 are dry as to heavenly influence, and their paffions 
 in an inflammable ftate, one inflammatory expref- 
 fion from a tongue, fet on fire of hell, may pro- 
 duce incalculable mifchief. Therefore, as in a dry 
 time great eare is neceflary in the ufe of fire, fo 
 there are times in which peculiar care is needful 
 in the ufe of our tongues. 
 
 5. A raging, ungoverned fire, has no refpe^ 
 for perfcns or objeds. The rich, the poor, the 
 righteous, and the wicked, are all liable to feel itS' 
 deftrudtive influence. The beft timbers, the moft 
 elegant building, and the moft coftly furniture, are 
 as Uable to be confumed, as obje<^s of lefs value. 
 In like manner,the unrulyand inflammatory tongue 
 IS without refpedt for things of an excellent nature 
 —No charader is fo good as to be fecure from de- 
 famation J no aQion fo virtuous as to efcape cen- 
 
{\iYc, Whatever ft'ands In the way of the objeO^ 
 of purfuit miift be removed, if abufive language* 
 can remove it. 
 
 That n^o chara<fler is fo good as to befecure f/rom. 
 defamation, was fully evinced in the chara<!9:er of 
 our Saviour. What abufive treatment did he re- 
 ceive from the unruly tongues of the unbelieving 
 Jews ! Nothing v/as too bad for them to fay of 
 him. His mod kind and compafTionate conduct 
 Gould not efcape their reviling cenfures. Such 
 has been the cafe with good charadters, and good 
 coodudl In every age^ as to the treatment received 
 from unbridled tongues. ... 
 
 6. A fire kindled abroad, in time of drought, 
 will ever occafion or create a wind to increafe its 
 own fury,— In this refpetf^ alfo, the tongite is a fire- 
 Tht pajjions are the wind which blows the fire of 
 the tongue,. How often do men, by uttering in- 
 flammatory obfervations, excite their own pafliocis, 
 and thus increafe the rapidity and fury of the 
 tongue ! The more the tongue is let loofe, the 
 more the paffions are excited ; and the rage 
 of the paflions operate on the tongue, as wind 
 or fire. Befjdes, nodiftemper is more contagions 
 than the pajjion cf anger and xhtjire of the tongue^ 
 They are eafily communicated from one to anoth- 
 fglm'j ,Like electric . fire, they v^ill fpeedily pais 
 throiigh a circle of many hundreds, if they but 
 join hand to hand. Indeed, the evil does not ftop> 
 here ; it will tjuickly pafs to oppofmg circles ; and 
 thus it often produces the moffc lamentable efFedlSo 
 
 7. It is much eafier to govern a fire before it 
 begins to rage, than to fubduc it afterwards. Even 
 in a dry time, a little feafonablc care may often keep 
 fire in fubje^ltion ; but if it be negleded until it 
 
gets the upper hand, it is not eafily conquered. 
 Thus the tongue is a fire. Even in perilous times, 
 by feafonaHe, humble, and prudent care, it may- 
 be governed. But if wc fufFer it to run for a time, 
 in an unbridled manner, until our ovrn pafTions, 
 or the paflions of thofe around us, become inflam- 
 ed, it is then difficult to reftrain it within the bounds 
 of reafon,' religion, or propriety. To the truth of 
 this remark, perhaps every perfon's experience and 
 obfervatjon will bear witnefs. 
 . 8. When a fire is fet abroad in time of drought, 
 and breaks oyer the prefcrlbed bounds, we cannot 
 forefee how long it will rage, how far it will fpreadj 
 nor the extent of the mifchief it will occafion.— 
 
 Thus it is with a tongue let loofe in a dry time 
 as to religion, and a feafon when the pafTions of 
 men are in a flate of irritation. No mortal can 
 forefee the extent or duration of the mifchief he 
 rnay occafion, by allowing his tongue to utter in- 
 flammatory remarks or obfervations. One fuch 
 obfcrvation may kindle a fire which, in its progrefs^ 
 may deftroy thoufands ; and the perfon himfelf 
 may fall a vidim to his own folly and madnefs' ; 
 as did Korah, Dathan, Abiram, Abfalom, and 
 Haman. 
 
 A few inferences may clofe the fubjed. 
 
 I. We may infer the great ingratitude of mart- 
 kind in abufmg the powers of fpeech. Our pow- 
 ers of fpeech are beftovred by that kind Parent from 
 whom Cometh down every good and perfed: gift- 
 They are beflowed as bleflings on us, his rational 
 creatures'. He has alfo gracioufly furnifhed us 
 with inft ructions, cautions, and admonitions, re- 
 fpeding the ufe and government of the tongue. 
 
 D 
 
Yet, in what innumerable ways are the tongues of 
 men employed to the tiifhonor of God and the in- 
 jury of themfelves, and of their fellow creatures I 
 Yea, fo inconfiftent are we in the ufe of the tongue, 
 that *' therewith blefs we God, even the Father j 
 and therewith curfe we men, who are made afteir 
 the fimilitudc of God. Oat of the fame mouth 
 proceedeth bleffing and curfmg. My brethren, 
 thefe things ought not fo to be. Doth a fountain 
 fend forth, at the fame place, fweet water and bit-* 
 ter ? Can a fi^gtree, my brethren, bear olive ber- 
 lies ? Or a vin-e figs I So can no fountain yield 
 both fait water ar-d frefh." 
 
 Yet, not with landing out ungrateful abiife of our 
 powers of fpeech,. the long-fuffering God is ftili 
 continuing them to ust Shall we, tl\en, abufe his 
 kindnefs, and continue to weary his patience ? 
 Had he but treated us according to our dcferts, how 
 long ago might w^e have been Ipeeehlefs ! Shall 
 forfeited favors, continued by mere q;race^ be em- 
 ployed to the diihonor of oar gracious benefadlor? 
 ** Is this thy kindnefs to thy friend ?'* Are thefe 
 the returns which are due from guilty creatures to 
 a long-fuifering God ?• Hovr complete is the de* 
 pravity of thofe who feel fo little gratitude to their 
 Maker, that they can habitually employ their 
 tongues in doing mifchief 1 
 
 2. It highly concerns every perfon to obtain a 
 due government of the tongue ; that it do no mif- 
 chief to himfelf, or his fellow creatures, and no dif- 
 honor to his Maker ; that it be employed to the 
 moft ufeful purpofes, the glory of God, the good 
 of fociety, and the benefit of his own foul. 
 
 To this endyit behoves us a]!> daily to confide? 
 
27 
 
 tbe value of the gift of the tongue ; i\\t good or 
 tvil we may do with this gift in the prefcnt life ; 
 thcfolcmn account which muft ultimately be given ; 
 and the retributions to be expected in the world to 
 come. A due confi deration of thefe things can- 
 not fall to have a powerful and favorable influence 
 on our minds. 
 
 How excellent \\\tgift. What ufelefsand un- 
 happy beings mull we have been in this w^orld, had 
 we all been dumb ! Let ihefe thoughts continu- 
 ally excite in our minds the mod adoring views of 
 the benevolence of our God, in thus providing 
 for our comfort and ufefulnefs. Confider, alfo, 
 what unlimited good we may be tiic inftruments 
 of doiiig in this world, if our tongues be properly 
 governed ; and what unlimited evil or mifchief we 
 may occafion to our fellovNr creatures, by UuTering 
 our tongues to go unbridled. In the one way, we 
 may *' ferve our generation by the will of God,'* 
 and be hleffings to all around us ; in the other, vvts 
 may render ourfelves a curfe to fociety, and de- 
 part without being defired. Nor let us ever for- 
 get, that for all our words, as well as oiir adions, 
 we muft render a folemn account at the bar of him 
 " who is ordained of God to b^ the judge of the liv- 
 hig and the dead^ Then by our w^ords we fhall 
 be juftlfied, or by cur words we fliall be condemn- 
 ed. The ufe, or abufe, of our tongues, will have 
 great influence on our final deftiny, to raife us, 
 " high in falvation and the dimes of blifs," or 
 fink us into that fl:ate of tvretchednefs, where we 
 {hall in vain implore one drop of v;ater to cool our 
 burning tongues. 
 
 3. The occafion we all have to, be humble be- 
 
28 
 
 fore God ; and to be thankful, that with him there 
 as forgivcnefs. Had we no fins to be laid to our 
 charge but the fins of our tongues, thefe, if duly 
 confidered, would be fufficient to excite us to walk 
 humbly all the days of our lives ; and if God 
 ijliould deal with us in fi:ri6t jufhice, thefe fins 
 ^vould be fufficient to exclude us forever from the 
 realms of peace and love. But with God there is 
 Jorgivenefs, and plenteous of redemption. His 
 dear Son has died, that all penitent finners may 
 live : And if God fpared not his own Son, but 
 Ireely delivered him up for usalljhovv- fhall he not 
 with him freely give us all things ? Can we then 
 be any longer deaf to the calls of mercy, and un- 
 gratefully refufe the gratuifiQqs offers of forgive- 
 jiefs ? 
 
 4. We infer the vaft importance of our poffeff- 
 ing true religion, and conftantly adting under it3 
 influence, in this day of rebuke and peril. 
 
 I'his is a day of folemn rebuke,and awful peril — 
 JL day which requires peculiar care and circumfpec- 
 lion in regard to the ufe of the tongue. There is 
 iiothing like true religion, nothing like having the 
 fear of God before our eyes, and true love reign- 
 ing in our hearts, to keep our tongues from doing 
 jnifchief. If ever religion was important as it re- 
 i'pedcd our temporal fafety, it isfo at the prefent 
 lime. How happy, if every tongue ihould be 
 brought under the reflraints of religion, or the do- 
 minion of love ! Let ^13 all feel the importance 
 of this.. ..look to God ^vith a becoming fenfc of 
 our dependence.. ..and fet about an immediate and 
 thorough reforination. 
 
 On the lafl Sabbath, I h:\d occafion to {how you 
 
2$ 
 
 how we had been fowing the wind, and the prQ* 
 bability that we were about to reap the whirlwind. 
 I may now add, that by fowing the wind fo long, 
 the minds of people have become like dried stubble^ 
 peculiarly prepared to be fet on fire by an inflam- 
 matory tongue. One inflammatory fpeech may, 
 linder prefent circumflanccs, do more immediate 
 and extenfive mifchief than thoufands of the fame 
 kind would have done twenty years ago. Indeed 
 fuch, in my view, is the prefent date of things, 
 that I fnould confider myfelf as little better than 
 an inftigator of murder, and of mafTacre, were I 
 to ufe my influence to inflame the mind of one 
 party againft another. 
 
 In the prefent ftate of foclety, .it is of vaft im« 
 portance, that people of each party fhould be 
 deeply humble under the awful rebuke of Provi- 
 dence ; take time for cool and deliberate refieElion 
 on what is paft ; and in the moft humble and dis^ 
 passionate manner to inquire for the path of duty, 
 •So long as parties are in a ftate of irritation, they 
 are not prepared duly to regard the hand of God, 
 or to make any proper eftimate of public men, or 
 of public meafures. In a ftate of irritation, we are 
 ever expofed to judge without deliberation, and 
 to adl without prudence. By raflinefs under 
 prefent circumftances, evils may be involved from 
 which the nation can never recover, and lofl"es may 
 be fuftained which can never be retrieved. Yea, 
 people may do that in a fev/ moments which they 
 will have reafon to lament to eternity. 
 
 Permit me, then, as a watchman, as a friend to 
 the nation, and as a friend to each of you in par- 
 ticular^ to entreat all who have any influence \ii 
 
30 
 
 fociety, to erapldy that influence in cultivating the: 
 feelings of candor, tendernefs, and love. As you: 
 would avoid the horrors of civil war, avoid every- 
 thing of an inflammatory and irritating tendency. 
 As you wifli to enjoy in future the bleflings of a;; 
 free people, and to tranfmit thofe bleflings to pof- ' 
 terity, let your ardor appear in cultivating friend- 
 ihip and unity. 
 
 If, in the prefent ftate of parties in this nation,, 
 the fire of civil war fhould be kindled, and prevail,, 
 it is not probable that it will be extinguiflied with 
 a lefs facrifice than the blood of a million of our 
 fellow citizens ! And, according to the comm.orii 
 courfe of fuch events, the chief inftruments in kin- 
 dling the fire will probably perifh in the flames. — ' 
 To clofe the fcene of carnage, fome military Def- 
 pot will aflume the government of thefe once 
 happy States : thofe who furvive the conflagratioa, 
 will be doomed to be his flaves : and future gene- 
 rations will groan in bondage, and mourn for our 
 
 folly and madnefs. ^-Such are the gloomy prof« 
 
 peds, if we go on to irritate one another, and to 
 abufe the kindnefs of the Lord. 
 
 But how can thefe dire calamities be avoided ? — i 
 To this inquiry, 1 may freely and fafely anfwer. 
 All thefe evils may be avoided, by cordial obedi- 
 ence to the Gofpel, by our becoming followers of 
 the meek and benevolent Son of God^ the Savior 
 of the world. If the inhabitants of thefe States 
 would unitedly become mourners for their paft rn- 
 gratitude, and cultivate in their hearts thofe feel-, 
 ings of benevolence and forgivenefs which Chrift 
 exemplified through life, and on the crofs, we 
 might be favcd from the calamities we now fufl^er. 
 
3^ 
 
 and from the infinitely more dlftrefling evils to 
 which we fhall expofe ourfelves by continuing ta 
 indulge the fpirit of rancor one towards another. 
 
 Is not the High and Lofty One now looking 
 down on this nation, as he did on Ifrael, and fay- 
 ing, "Othat thou hadft hearkened unto my com- 
 mandments, then had thy peace been like a rivcrl" 
 And again, "O that they were wife, that they 
 underftood this, that they would confider their 
 latter end," 
 
 Is not the Son of God, the companionate Sa- 
 vior, beholding us with the fame feelings which 
 he expreffed when he beheld the city of Jerufalem, 
 and wept over it, faying, " If thou hadft known, 
 even thou, at leaft in this thy day, the things that 
 belong to thy peace j but now they are hidden 
 from thine eyes !" 
 
 And is it not enough to make angels weep, to 
 fee this favored nation ungrateful for their privi- 
 leges, and, by the fpirit of party, expofmg them- 
 felves to ruin ! How muft thefe benevolent mef- 
 fengers feel, while from their high abode they 
 look on both fides of the Atlantic ! On the one 
 fide, they behold Europe, which has for many 
 years been a field of blood. On the other, they 
 behold this nation, which has, for as many yearsj 
 enjoyed the peculiar fmiles of Heaven ; but now, 
 by their ovv^n ingratitude and folly, are plunging 
 themfelves into fcenes of woe. Can they avoid 
 weeping ? — Shall Chriftians, then, remain unmov- 
 ed ? Shall they not weep, lament, and cry to God, 
 day and night, and plead with him, that he would 
 open the eyes of this people, to fee, in this their 
 day, the things that belong to their peace. 
 
5^ 
 
 Shall wc not, all as one, melt into contrition andi, , 
 love ! If we do this, we fecure the favor of God; 
 for this world, and the world to come. O that;) 
 God would breathe into all your hearts this heav-- 
 cnly fpirit, and difpofe you all to the exercife of 
 that repentance and love, which is efTential to the: 
 falvation of your country, and the falvation ofij 
 your fouls! "Hear, and your fouls fhall live.*" 
 "But if ye will not hear, my foul fhall weep iai 
 fecret places for your pride,'* and for the mifcrie^i 
 which are coming upon you, your children, and I 
 this ungrateful nation ! 
 
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