THIS Chapter is a prophecy of the events, which will immediately precede the glorious state of Christ's kingdom, in the latter days. It com­mences with an account of that apostacy, which is described by St. Paul, in various chapters of his epistles to the Thessalonians, and to Timothy; and by St. Peter, in the second chapter of his second epistle. A general prevalence of wickedness is, by all these divine writers, asserted to be the character of Christian nations, during this period. This wick­edness is mentioned as of a very peculiar nature; as wickedness methodised, and justified in attempt, and appearance. It is deceit reduced to system, and wrought into maxims, or established rules of practice. These ideas are finely imagined, and this conduct [Page 4] forcibly reprobated, in various parts of the chapter. Your lips, saith he, have spoken lies, and your tongue uttered perverseness. None [...] for truth, they weave the spi­ders web to hide their own malignity, and entangle o­thers in their snares; but their webs shall not become gar­ments, neither shall they cover themselves with their works. Their schemes of deceit shall answer no valuable pur­pose for them, in the all-searching view of their Maker, before whom far other robes are required to conceal the nakedness of the children of Adam. They have made them crooked paths, exceedingly distant from the straight and narrow way, that leads to peace and glory: whosoever goeth therein shall not know peace. Plea­sures, delusive and ruinous pleasures, often strew with, flowers the broad and crooked road of falsehood; but it is a constant, eternal stranger to that peace within, that serene approbation of conscience, which is a kind companion, a faithful friend to him, who passes through the journey of life, in the secure way of truth and religion. In schemes of worldly wisdom, men will wait long for sight, but will behold obscurity: for bright­ness, but will walk in darkness they will grope for the wall of safety, as the blind: and stumble at noon day, as in the night.

The sins of those nations, at the time to which the prophet alludes, are summed up in these words of the 13th verse. In transgressing, and lying against the Lord, and departing away from God, speaking oppression and re­volt, conceiving and uttering from the heart words of falsehood. Hence are derived the sins and distresses, mentioned in the 14th and 15th verses. Systems of error and sophistry, formed in this period, are the sources of those iniquities and attendant miseries, which cha­racterise and punish mankind, during its continuance.

The same events are described by St. Peter, and St. Paul, in terms still more explicit and humiliating. Of the entire coincidence of sentiment in these three eminent prophetical writers, with respect to the sub­ject [Page 5] under consideration, any one may be easily con­vinced by a slight perusal of the prophecies I have mentioned.

In the succeeding part of the context, the prophet represents these iniquities as provoking the anger of God to such a degree, that they draw down on man­kind that misery, which is their proper retribution. The nature and extent of this misery had already been described at large, in several parts of his writings; he therefore passes over it here in a summary manner, and hastens to a subject of a more agreeable nature. In consequence of this display of the divine hatred to [...]n, a general reformation commences, in the 19th, 20th and 21st verses: A reformation coextended with the duration of time. My Spirit, which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, from henceforth and for ever.

That Isaiah, in the different parts of this chapter, really refers to the Millennium, and the times imme­diately preceeding, is evident from the 20th and 21st verses. There God makes a covenant with the Jews, after their return from the great apostacy, that his word and spirit shall no more depart from them for ever. It is also evident, from the connexion of this with the succeeding chapter; where, in one of the most noble poetical performances in the universe, the future prosperity of the church is exhibited in images divinely beautiful, animated, and sublime.

A slight survey of the affairs of Europe, the principal part of the globe for two centuries past, will convince us, that the prophets above mentioned saw with in­trusive certainty the general state of events among the Christian nations, during that period. Whilst the Most High supported his cause in the world by miraculous interpositions, the Devil supported his own [Page 6] cause also, and opposed that of the Deity, by false miracles, necromantic delusions, and other abuses of human credulity. For these impositions the igno­rance of mankind gave him the fairest opportunity. This ignorance subsisted many centuries after real miracles ceased; and he was careful not to lose so considerable an advantage for the continuance of his deceits.—The revival of learning gave a fatal blow to this branch of the Satanical system. A num­ber of unheeded incidents roused in the mind a con­sciousness of power, before unexerted and unknown; and produced correspondent, and mighty changes in the human conduct. As a bewildered traveller, long benighted in the mists and darkness of an extensive marsh, guided by Providence through a labyrinth of thickets, finds an eminence at its border, from whence, ascending through the gloom, he casts an eye of astonishment and rapture over a spacious coun­try, covered with beautiful fields, groves, rivers, and mountains, and adorned with intermingled villa­ges, towns, and cities: So the mind, at this period, rose above the darkness of Monkish barbarism, and beheld with surprize and transport, extensive regions of natural and moral science, truth and beauty, of which it had before scarcely entertained the most distant idea. Throughout a large part of Europe and especially in Protestant countries, pretended miracles, spectres, witches, and all that long train of dreadful nothings, which, for so many ages, had chained mankind in bonds of terror and distress, were regard­ed with indignation, contempt and ridicule.

The revival of learning was therefore, in appear­ance, an essential advantage, gained by the friends of truth over the friends of evil. As this event was soon followed by an eminent reformation of the prin­ciples and manners of those nations, who dissented from the church of Rome; good men began to enter­tain the most chearful hopes of a completion of that [Page 7] conquest, which Christ had begun over his enemies. But although it was in reality an essential benefit to religion, as it largely contributed to this reforma­tion, and as it was an important link in that progress of earthly things towards perfection, which will one day finish the preparation for the commencement of the Millennium glory and happiness; yet the fair ex­pectations then formed, were, in many instances frus­trated, and the propitious influence of learning was made subservient to far other purposes than had at first been imagined. It is the natural, the unhappy ten­dency of the human temper, to divert all the means of doing good or evil, into the channel of evil. Pow­er, science and influence have almost ever been the means, and religion and freedom the pretexts, of invading human happiness, and enlarging the king­dom of Satan. Nor is this to be imputed to the na­ture of either of these articles, as it commonly has been; but solely to that bias of temper, which gives them their bent and direction. Thus it happened at the time I have mentioned. The first efforts of learning and reasoning were made in the cause of truth; the second in that of error. Evil beings found themselves necessitated to adopt a new method in their controversy with the Most High, and urged by policy, as well as necessity, began to change their former weapons, power, pretended miracles, and extraordinary interpositions, for schemes of sophistry and literary deceit.

The face of moral things was now altered. Instead of the exertions of tyranny, instead of religious delusions, by which the Devil had supported his own kingdom, and disturbed that of his Maker, for many centuries, he introduced a milder, but not less destructive method of contention. Ridicule and sophistry now became his principal engines. By the first he endeavored to exhibit virtue as a contemptible baseness of soul, that he might engage the pride of all, and especially [Page 8] of the youth, to regard it with dread, or reject it with disdain; and represented the necessary mysteriousness of an infinite Providence, as the clearest proof of the non-existence of any Divine government in the moral world. By this unhappy method multitudes, which exceed the utmost power of conception, have been swept away into the regions of eternal ruin. This single weapon has, in all probability, made greater havock of the best interests of man, than the sword, the famine, and the pestilence united.

By the second of these engines, Sophistry, the mo­ral system was branched into innumerable schemes of error; many of which, that the deceit might be less easily suspected, in their first doctrines varied but a small degree from the truth; yet in their conse­quences were found to be of a nature totally repug­nant: Like certain paths, which, diverging at first but a little, will be naturally mistaken for the right road; but winding farther and farther about, pursue a point of compass directly opposite to that, which would bring the traveller to his desired home. These have been commonly supposed to be distinct systems by themselves; but are in reality no more than brach­es of a few principal ones. To exhibit the truth of this observation, in a just light, it may be advanta­geous to observe, that the scriptures of the Old and New Testament communicate to mankind the great doctrine of redemption, from a state of total depravi­ty and consequent punishment, by the sovereign, un­merited grace of God, through the righteousness of his Son imputed to all those, who are made the sub­jects of evangelical faith. This doctrine is, beyond all others, humiliating and painful to the natural dis­position of man. To remove this pain, and bury every reflection on so disagreeable a subject, has been the labour of mankind, in every age of the Christian aera. Limited minds, who cannot discern the rela­tions and consequences of important truths, and who [Page 9] have the pain, the labour, and the attention necessary to think in a methodical and comprehensive manner, have contented themselves with renouncing the most disagreeable parts of this scriptural plan, while they have still retained others, which necessarily imply the whole. This sentiment applies to all the schemes of doctrine, which lie between his plan and scepticism. Hence great and ingenious men, who have made theology an object of their peculiar attention, when they have forsaken the doctrines of free grace, have commonly ended with universal doubt. There is in truth no intermediate stage, where a clear and in­quisitive mind can find a resting place.—Perhaps it may be asserted with truth, that all the interjacent systems of religious doctrine, consistently pursued and thoroughly investigated, would end in one or the other of these two. As those systems are now receiv­ed, they afford not to a comprehensive view the evi­dence, or consistency, necessary to full satisfaction and quiet belief. Yet as mankind in general pay little attention to connections between moral truths, these sentiments injure the cause of truth as exten­sively, as if the respective parts of them had a perfect coincidence. Thus Westhy's dreams of universal redemption, and the crude incoherences of Voltaire, have made, beyond comparison, more converts than the subtil, refined sophistry of Hume. For a thorough investigation of this sophistry requires the same atten­tion, which happily divested, would irresistibly con­vince of the truth and divine origin of the Bible.

May I not be indulged in digressing, a moment to ob­serve, that those, who assert the doctrines of free grace, with sincerity and understanding, while they essenti­ally differ from the moral tenets of all others, are also, of necessity, essentially united among themselves. The reason of this observation may be easily conjec­tured. Unhappy, and as I conceive, unnessary diffe­rences have lately arisen among persons of this deno­mination, [Page 10] which, through the influence of a zeal, neither according to knowledge or benevolence, have induced them to regard each other as assertors of prin­ciples, essentially unlike, and espousers of interests directly repugnant.

If the above observations are just, it is obvious that they are all engaged in the same cause, and, in their peculiar, essential doctrines, connected by an union in its very nature inseparable. How painful is it to remark, that those, who are distinguished from the rest of their species, by an attachment to moral rectitude, and an acquaintance with moral truths, either unknown or through prejudice rejected by others, should nevertheless afford their numerous enemies the utmost reason for triumph, in their ill­judged contentions, and the indecent, unchristian, ungentlemanly heat, with which they are maintain­ed. But to return to the subject.

By the abovementioned religious systems, or branch­es of systems, hath the belief of mankind, for near two centuries, been distracted and overthrown. The present especially forms a period of eminent delusion. It is a period differing in the degree and multiplicity of deceits from any other; and this characteristic is visibly and rapidly increasing. Whilst therefore probability marks the present time, as the time de­signed by these prophets in the parts of their writings I have mentioned, on all other accounts: It has also this striking proof of an evident designation, that it corresponds in the most important articles with the burden of their predictions.

The consequence of this state of moral things, the prophet informs us, shall be an effusion of vengeance upon the nations, who thus prostitute their reason, and abuse the distinguishing goodness of God. In the 15th and 16th verses the Most High surveys the af­fairs [Page 11] of men, and finds among them an universal de­sertion of truth and righteousness. Yea, saith the pro­phet, truth faileth, and he that departeth from evil, by that very conduct maketh himself a pray. Roused to wrath by so general a desertion, God is exhibited as putting on garments of vengeance for clothing, and investing himself with zeal as a cloak. Immediately follows the distributior of his anger, expressed in the forcible language of the text— According to their deeds, according­ly he will repay: Fury to his adversaries, recompense to his enemies, to the islands he will repay recompense.

The term Islands appears manifestly explanatory of the terms adversaries and enemies in the earlier parts of the verse, and may therefore be conceived as denot­ing those enemies, to whom fury and recompense were to be rendered.

Islands, in the language of the Old Testament, usually designates the European world; it may be justly presumed that it has the same designation in the text. Europe is the great scene of the deceit above­mentioned, the origin of the various schemes of delu­sion, stigmatised by these prophets, and the theatre of of their most extensive, as well as most fatal conse­quences. The nations of that quarter of the globe have enjoyed incomparably greater light than others, and prostituted it to incomparably worse purposes. Those observations apply to all the European nations, whether popish or protestant. They may all there­fore, expect a distinguished share of Almighty ven­geance, proportioned to the advantages they have respecttively enjoyed, and the abuse of advantages of which they have respectively been guilty.

Of all the pretestant countries in Europe, Britain hath enjoyed the most singular blessings; and, as she has abused them in the highest degree, must be view­ed as a peculiar object of the Divine indignation. To [Page 12] her also the discriptions and threatenings in the text are peculiarly applicable.

No one of my audience needs to be informed that the seat of the British empire is an island; or that it is surrounded by near two hundred others, connected together by the strong bonds of interest and dominion. As the term islands therefore was very properly chosen by the prophets of the Old Testament to denote Europe, because of the many European islands, which lie in the neighbourhood of Palestine; so the same term is still more properly expressive of the empire of Great-Britain.

Nor does this term more perfectly describe that kingdom and its dependencies, than the character of God's enemies in the context describes the nations who are its inhabitants. To exhibit this truth in a just light, it may be advantageous to observe, that no nation beside that of the Jews, ever received so singular blessings from the hand of the Most High.

Their temporal blessings have been of the first mag­nitude. Of this number is their natural situation. Surrounded by the ocean, they experience, in that element, a more effectual defence than all the walls and bulwarks of human invention. Nor is this cir­cumstance more favorable to security than to trade, and its necessary consequence, wealth. Led by ne­cessity to a sense of their true interest, in the mild method of commerce they have taxed all nations, for a supply of every want, real and imaginary. Gold, with them hath became as brass and silver as iron. To what use, let me ask, have these treasures been ap­plied?

Their learning has if possible exceeded their wealth. No nation hath produced so many, or so great proficients, in almost every art and science. [Page 13] Even Greece and Rome, exalted as their names are, must acknowledge them at least their equals in the glory of genius, and far their superiors in useful and desirable knowledge. This knowledge hath been peculiarly extensive in that most noble and important field the sacred scriptures. Various classes of Chris­tians have furnished theology with preachers and writers of the most elevated capacities, the most pro­found erudition, the most amiable life, and the most fervent, laborious zeal for the immortal interests of mankind.

On the ministrations of these truly wise, because truly good men, the spirit of God hath been pleased to smile in a very wonderful manner. Perhaps divine love was never more extensively shed abroad, within the same limits of time, than in the island of Great-Britain. During two centuries past, especially the earlier part of them, altho' so eminent a season of deceit, very great multitudes in the judgment of ra­tional charity, have ascended from thence to that kingdom, where the righteous shall shine forth as the sun, for ever and ever.

But what hath been the end of these things? The pastors have became brutish, and have not sought the Lord; therefore they do not prosper; and all their stocks are scattered. The people are foolish, they have none understanding; they are wise to do evil, but to do good they have no knowledge. A voice of wailing is heard out of Zion! How are we spoiled; how are we confounded? How is the gold become dim, and the most fine gold changed? The stones of the sanctuary are poured out in every street. The precious sons of Zion, compara­ble to fine gold, how are they esteemed as earthern pitchers, the work of the hands of the potter?

The sins of Great-Britain are in degree enormous, and in multitude innumerable. It will be impossible, as well as unnecessary, at the present time even to [Page 14] name them. I shall therefore take notice of one ar­ticle only, which appears to be less regarded than its importance demands.

Within a few years past, many principal persons of that island have laboriously imployed themselves in reducing wickedness to a system. Selfishness, the fountain of wicked actions, with the utmost pains, and the most subtil sophistry, hath been analized, and asserted to be, not only a just spring of moral action, but the only possible spring, from whence the actions of intelligent beings can proceed. Benevolence is of course [...] as a fairy-land chimera, which never had any existence, but in the crazed imagina­tion of some dreaming candidate for bedlam.—To establish these assertions, inconceivable labour hath been used, multitudes of volumes have been written, and multitudes of years consumed. Thus hath the human mind leagued with the devil to overthrow the kingdom of its Creator, and pervert its own eternal felicity.

The mischiefs of this system are infinite; and its operations on public and private conduct are equally baneful.

Private life teems with innumerable evils, which are its immediate consequences. It is obvious to all persons, that actions are wholly characterised by their motives. If therefore the gratification of self is the only motive, from which moral actions can spring, it is evident that they are all of the same character. If the gratification of self be a just ruling motive, the same consequence will necessarily follow. On this prin­ciple, to enquire concerning right and wrong, in the conduct of intelligent beings, is consummate absur­dity. As all actions, on this plan, are produced by the same governing motive, they are of course of the [Page 15] same moral nature, and the distinction between right and wrong has no foundation in the universe.

These consequences are not only natural, obvious, and necessary; but are actually drawn, and intro­duced as rules of practice, by a large part of the Bri­tish nation. The court, the nobility, the clergy, the gentry, the army, the navy, and the men of science have very generally embraced them. Hence crimes, which were before committed in the heat of provocation, and the tumult of passion, are now [...] with cool deliberation, remorseless indiffe­rence, and complacent self-justification. Hence pride hath changed its name to honor; fraud is term­ed skill in business; slander is stiled plainness of speech: and the most injurious quarrels are esteemed expressions of becoming resentment. Hence, in a word, the man of honor, an epitome of lewdness, dishonesty, pride, abuse, revenge, and fashionable murder, is veiled, though I confess with a spider's-web, under the exalted title of gentlemen. But the evils of this system are far too extensive to be descri­bed here. They pervade every rank of life, and blacken every action. They spread a cloud over the human understanding, hide from its view the true nature of moral conduct, confine the mind to the pur­suit of evil, pervent every wish for virtue and glory, blot out every hope of endless happiness, and rivet the influence of Satan almost beyond the restitutive power of the Spirit of Grace.

A more striking specimen of these unhappy truths cannot be exhibited, than the malignant effects of Lord Chesterfield's scheme of education; in which the great doctrine, I have mentioned, is made the basis of the most winning, most deceitful, and most ruinous system of evil, hitherto devised by the great adversary of men. Here the pleasing images of a lively imagination, and the graces of an easy, agree­able [Page 16] manner, are added to the authority of a learned, courtly nobleman, and joined, in a most dangerous connection, with opinions both just and ingenious concerning things of an indifferent nature, to teach mankind the most finished rules of hypocrisy. Had this system been confined to its original design of accomplishing the character of a negotiator, its evils would not have been very extensive: But since it hath been unfortunately received as a valuable mode of education for youth in general, the danger deserves to be marked by all men, who wish well to truth and virtue. Yet I cannot but observe, that the success of this artful system must in the end prove its destruc­tion. For when the deceit recommended becomes universal, a jealousy in all men towards all men must be the inevitable consequence. This jealousy will prevent the imposition intended, and limit deceit within narrower bounds than before.

These sentiments concerning a person of so great reputation, as Lord Chesterfield, will seem to our youth, especially those of fashion more like that rigid moroseness, which, they commonly and unhap­pily imagine, resides in the mind of a preacher, than like the cool dictates of dispassionate truth. The pleasing, influential articles abovementioned, the too agreeable indulgence, furnished by that noble­man to their vicious inclinations, and that most con­venient, most gentle method, in which he teaches them how to avert the reproofs of a monitor as much more friendly, as more honest, than himself—Conscience has bound their hearts by so strong an attachment to these doctrines, as will probably pre­vent them from realizing any part of the danger. I have mentioned. They are yet to learn, that this very attachment constitutes that danger.

Were their minds uninfluenced and unengaged these favorite letters might glide smoothly onward to [Page 17] the ocean of [...], without a strickture from me. But why, let me ask them, is hypocrisy which they so strongly reprobate in a Christian, so becoming to a gentleman? Is that which blackens one character with an infernal stain, a striking beauty, a lively ornament to another?

Were this most odious vice awkwardly recommend­ed [...] clumsily inforced, their minds had not been exported to this [...] of ruin, nor their ears molested with these admonitions. The apple of the Manchi­neel, would never have destroyed such a multitude of lives, had it been left by its Creator with an odious outside, unadorned with fragrance and beauty.

But the evil effects of this great doctrine, the rec­titude of selfishness, are equally evident, and dread­ful, in public as in private life. In coincidence with this doctrine, was established the famous politi­cal dogma, of Sir Robert Walpole—that every man has his price—or in terms more explicit, that every man living, however just, however excellent, if his personal interest be suitably addressed, will, like Ahab, sell himself to work wickedness.

To inforce this dogma, and justify a practice cor­responding with it, inconceivable pains have been used; and used with such success, that the great, who easily break thro' the cobwebs of ignorance, honesty, and conscience, which entangle the small, sell their faith and soul, without remorse; and the prince, without a blush, acknowledges the purchase. To such a height has bribery (that seven-sold Nilas of moral debauchery) arisen in consequence of this doctrine, that it has long since ceased to be a mat­ter of scandal or admiration, for the minister to buy such a number of persons, in every new body of the legislature, as will ensure him a vote for every pur­pose.

[Page 18] To the malignant operation of this doctrine is it to be ascribed, that the first minister of that nation, with a cool, intrepid, unblushing countenance, with­in a few years past, asserted, in open parliament, the rectitude of prevarication. From this very principle did he professedly originate the arguments he ad­vanced, to induce a compliance with his design. The interest of the nation, he observed, might be greatly promoted, if the legislature would then, as they frequently had done, betake themselves to this contemptible subterfuge: As if every nation had not a far higher interest in acting the glorious part of in­tegrity, than it possibly could have, in descending to the meanness of falshood, and infamous equivoca­tion. How strikingly hath the Divine denounciation been verified in this instance!— Hail shall sweep away the refuge of lies.

To the public operation of this principle also, was it owing, that our rights were invaded by the British parliament. To ease themselves of their burdens, they determined to encrease ours. If selfishness be right, this conduct, in a moral sense, certainly was not wrong. Their oppression we resisted. Selfish­ness then operated in resentment, as well as avarice, and added burthen to burthen, and oppression to oppression.

The events, which have distinguished the various parts of its progress, in this instance, are too recent to need repetition. It is enough to remember the waste of our fields, the devastation of our towns, and the long series of fear, perplexity, and anguish, we have all experienced, to produce in our minds, full conviction of the infernal nature of this spring of action.

Nor is the West the only scene of its pernicious effects. Gold, the chief offering sacrificed at the [Page 19] shrine of selfishness, hath led many European nations to the regions of the East, or to the rising of the sun. In the unhappy climes of the hither India, have the British, whose exertions in that region have been far greater, and whose territories far more extensive, than those of any other European people, laid waste fields and cities, provinces and kingdoms, to which they had not, and still have not a single pretence of claim. It is remarkable, that the two persons, the most eminent in this work of destruction, and who literally plundered and murdered whole nations, have been allowed a seat in the British legistature; where, we may imagine they have given their suffra­ges on other matters of importance, with the like spi­rit of justice and humanity.

The consequence of this evil conduct, we are in­formed in the first verse of the text, shall be a re­compense from the hands of the Most High; a recom­pense exactly suited to the nature of the crimes, and exactly proportioned to the degree of their enormity. According to their deeds, accordingly he will repay.—Let us enquire how far facts correspond with the prediction.

Europe, and particularly Great-Britain, exhibits strong symptoms of Divine reprobation, the judg­ment, of all others, most peculiarly suited to the crime of unbelief: Little pains are necessary to make it appear probable, that God hath sent them strong delu­sion, that they should believe a lie.

Immense labour has been consumed, to hide the true nature of moral conduct; to lessen the distinction between virtue and vice; to prove selfishness to be rectitude, and benevolence a dream; to annihilate the purity, holiness, and justice of God; and to re­duce his character, in all moral respects, to a level with the herd of the Heathen deities.

[Page 20] Perhaps the rectitude of selfishness is the very lie, which those nations should be given up to believe, according to the apostle's declaration, in the second of the second epistle to the Thessalonians. As a rea­son for this sentiment, I would offer the prediction of St. Paul, concerning this period, in the third of the second epistle to Timothy— This know also, that in the last days, perilous times shall come. For men shall be lovers of their own selves. &c. In this prediction se­veral things are obvious.

Firstly, That selfishness is that, which will make the times spoken of perilous; since it is expressly given, as the reason, why they shall be so.

Secondly, The apostle does not intend that Selfish­ness should then be the common nature of mankind. Self­ishness was ever the true nature of the human heart, and therefore could not be applied, in this sense, to any age, as a mark of distinction.

Thirdly, Neither could he intend, that men should be extortioners or highly ambitious; since this was ever the character of mankind in every age, and therefore could not be the mark of distinction of the age de­signed. But,

Fourthly, He must intend that selfishness, under some new appearance, in some new manner, should cha­racterise the last days.

We find the state of facts exactly corresponding with this prediction. Selfishness has made its ap­pearance, under a new form; and is received, through the principal part of Christendom, as a justifiable spring of action. It hath dropped its ancient name, Sin, and assumed the new one of Virtue; like Satan whose whole moral character is composed of nothing else, transforming itself into an angel of light. Its operations are [Page 21] therefore of a most dangerous and alarming nature. For when men have once believed that sinful motives are virtuous, the reproofs of conscience are wholly prevented, the fears of punishment lulled asleep, and the door, which leads to the perpetration of every crime, finally thrown from its hinges.

Of all judgments, reprobation is the most dreadful; for it is nothing less than an anticipation of the deci­sive sentence of banishment from the kingdom and fa­vour of the Deity. But this is by no means the only judgment they have suffered. Their oppression, pride, and rapacity, have begun to receive a recompense, e­qually suited to their nature and guilt▪Revolt is often the consequence and punishment of oppression, and fore mortification a most becoming reward of pride. Loss of property also is a very frequent effect, and most suitable retribution of avaricious rapacity.

In all these respects, according to the deeds of Britain, accordingly, hath God repaid: To the islands, in a striking manner, hath he repaid recompense.

The revolt of thirteen colonies was an immediate, and to Britain, a fatal consequence of her oppression of those colonies. To reduce them, we have seen her undertake a long, expensive and bloody war. Great multitudes of her inhabitants have been swept away in the field, and great multitudes by the disea­ses incident to a military life. Many millions of treasure have been expended by that nation, without accomplishing any considerable purpose; unless that name may be given to the distress, they have oc­casioned themselves and us. Innumerable valuable officers have been sacrificed, innumerable youths have fallen, whose talents, happily directed, might have evidenced human happiness; but have now an­swered no end, beside appeasing the rage of sangui­nary ambition. Where are now the names of Pitcairn, [Page 22] Abercrombie, Agnew, Campbell, Phillips, and Andre; to whom glory paid the highest tribute, and for whose fate enemies shed a tear?

Nor are these their only mortifications. They have experienced that peculiar anguish, which the proud feel, when their haughtiness is laid low.—Of all the wars, undertaken by the British nation, perhaps this is the most humiliating. Many, very many victories have been won from them by a people of yesterday, stigmatized by them with the opprobious epithet of Rebels, and accounted before them as nothing. From such a people every triumph comes armed with a double sting. One of the most compleat and glori­ous of these victories is the event, which hath assem­bled this audience. The wisdom with which this enterprize was planned; the secresy, expedition, courage and conduct, with which it was executed; the success and glory, with which it was crowned; and the benevolent manner in which it was used; cast the brightest lustre on our great Commander, and the army immediately under him. It must be a most pleasing circumstance to every humane mind, that this event was accomplished with so little loss of blood, either to ourselves, or our enemies. Per­haps, in this respect, as well as others, history can scarcely furnish its parallel.

On the general and army, which thus surrendered to us, our enemies placed their chief hopes of prosperity. They had entered upon a field, where fond, over-ru­ling fancy painted before them innumerable flowery scenes of pleasure, and a long succession of golden days of triumph. Their general, endowed in their imaginations with Caesarean genius, activity, and perseverance, ensured conquest wherever he moved, and was regarded by them as a bright and dreadful meteor, whose terrible glories announced hasty ruin [Page 23] to all who dared to stand before him in the path of opposition.

His army were considered as the chosen compani­ons of his victories, whose intrepid resolution, match­less patience, and innate zeal for glory, with a kind of prophetic influence, annihilated every vain dream of resistance, and like the dreadful hand which wrote Belshazar's doom, inscribed Perez, on the American empire.—Thus delusive hope tinged be­fore their eyes the gay clouds of the morning, which, far beyond their expectations, hovering around the [...] obscured his dawning radiance, extinguished the saphire glory of the skies, and shrouded the world in a dark and distressing day.

As this war hath humbled the pride of Britain more than any other, so they have received the deepest wounds, during the present campaign.—In India, the victorious Hyder Ally hath triumphed over all their efforts, in several very important engagements; recovered from them an extensive tract of territory; retorted on their own heads the cruelties, they have so long practised towards his countrymen; and taught them to tremble for the very being of their empire in the East. A band of russians, who have unhappily eva­ded the hands of justice, and who would have orna­mented the jail, the pillory, and the gallows, have been poured by Britain into that region of misery, to plunder wealth from its poor, wretched natives, whose only crime against them was in ability to resist. But the instructive hand of retributive justice, has taught them, by the pains themselves have begun to experience, the tremendous nature of those agonies, they have so long multiplied upon others.

On the Ocean, their own element, as they are pleased to term it, their fleets have been repeatedly and deeply humbled, by the gallant efforts of France [Page 24] and Holland. This humiliation has been the more painful, because received in that field, where they have been accustomed so often to triumph; where their flag with towering insolence has so long claimed the dominion of the winds and waves, and trampled with impunity on the rights of surrounding nations.

In America, their disgrace has been equally con­spicuous.—The prosperous arms of Spain have clip­ped the wings of their pride in the southern regions, and reduced them to the pain of seeing the little re­mainder of their American territories grown still less by the loss of the Western Florida.—In Carolina, the wise and brave exertions of the illustrious Green, have reduced their acquisitions to little more than a name. But the crown, the glory of the campaign is the event, we are now commemorating. Here they have seen one great and prosperous effort overcast all their shining prospects, and dissolve the gay air castle they have been so long employed in building, and which they so seriously expected to inhabit. Conquest, their beloved object, although long viewed by us, and by other nations, as a dream, with which none but a sleeping country could amuse itself, will now probably awake them also; when they will perceive, that all the alluring scenes it presented, all the gold­en mountains it promised, are by the very arm which awakened them, removed forever beyond the power of recovery.

In all these instances their loss of property ex­ceeds the power of calculation. The colonies they have severed from them, were the fairest and most flourishing on earth. The country, in which they are situated, is the probable scene of an extensive, permanent, and glorious empire. Its soil is exceed­ingly fertile; its climate salubrious and delightful; its productions of the highest value and of endless variety; its extent immense; and its commercial [Page 25] and political advantages the noblest prospect ever exhibited in the circle of human things.—With a more than Neronian extravagance, has Britain, in the course of a few years, squandered, not only the present value of these colonies, but their rising value for ages.

Thus to the islands hath God repaid recompense. Oh, that the happy consequence of it might be, that we might fear his name from the West; and that the Heathen, from the rising of the sun, might behold and reverence his glory!—Is it possible, my friends, that a mind ca­pable of gratitude, or even of reason, should be for­getful and thankless, under the receipt of such signal mercies? Could stupid Heathens, or hardened Jews, sit silent and unmoved, under such mighty interposi­tions as those, by which Providence hath distinguish­ed this land? Who, but must remember, with hymns of the most fervent praise, how God judged our enemies, when we had no might against the great company that came against us; neither knew we what to do: but our eyes were upon him? Who, but must give glory to the infinite Name, when he calls to mind, that our most impor­tant successes, in almost every instance, have hap­pened when we were peculiarly weak and distressed? While we mark the Divine hand in the illustrious event, we are now contemplating, can we fail to cry out, Praise the Lord, for he is good; for his mercy endureth for ever? Can we fail to think, or to adore, while we think, who ruled, with so benignant a hand, the ocean and the air, that wafted to our coasts, at so timely a period, the fleet of our illustrious ally? Who preserved the Rhode-Island squadron from the hands of the foe, and bade them join their friends at so hap­py a crisis? Who led our enemies to such a distance from succour, and prompted in them such feelings of security, as ensured them to us for a prey? Who induced the officers and soldiers of the different na­tions, which composed our army, like brethern, to dwell [Page 26] together in unity? Who gave such success to our opera­tions, and such protection to our soldiers, as that the end was accomplished with so great expedition, and with so little loss. And who let me add, as every benevolent mind will add, so mercifully preserved the lives of our enemies, as that so glorious a triumph was atchieved, with so little pain to the feelings of a Christian?

In the mean time, my friends, let us be cautioned not to attribute these effusions of the Divine goodness to any excellence of ours. Our national character, in the strongest manner, proves the folly and wickedness of such vain-glorious sentiments. I should be happy, unspeakably happy, if the moral countenance of our land gave me a fairer opportunity of commendation. But it becomes a preacher of truth and righteousness to spare no vice, and hide no virtue, in friends or enemies. Sins of the deepest dye, and of an incon­ceivable multitude, blacken our character also, and provoke the vengeance of Heaven. The same syste­matical wickedness, which I marked, the same de­structive doctrines have spread through our land, and given birth to error, infidelity and guilt, which ex­ceed the power of description. This very war, a judgment which ought to awaken repentance and hu­miliation, hath produced a dissipation of thought, a prostitution of reason, a contempt of religion, a dis­dain of virtue, a deliberation in vice, and an universal levity and corruption of soul, before unseen and un­imagined. The same sins produce in all countries e­qual judgments, from the hand of him, who is no re­specter of persons. Let us not, therefore, endeavour to hide our sins from the face of God; but confess and forsake them, that we may find mercy.

While therefore we rejoice in the Divine benefi­cence, let us remember, that for his own sake, even for his own sake, he hath done this.—These events, wonder­ful [Page 27] as they may seem, are to be viewed only as a pre­paration for others of higher importance; as necessary means of introducing those things, which God prin­cipally respects in the system of his providence. They were not accomplished that we might enjoy the exul­tation of victory, or a deliverance from the rapacity of Britain; that we might triumph in the illustrious exertions of our armies, or in the pride of indepen­dence and empire; but that the work of Divine pro­vidence might be carried on, and a way opened for the arrival of scenes, which shall respect happier ages, and influence in their consequences the events of eternity.

The great period of a thousand years, in which the church shall enjoy unexampled peace and felicity, is yet to begin. Its commencment is expected by the most judicious commentators, at a time; near the year 2000. It begins, in the Revelation of St. John, with the destruction of Antichrist, under the seventh vial. The present time, denoted in the same book by the sixth Vial, is discribed as a time, in which all things shall be preparing the way for that destruction. The whole face of human things clearly exhibits to us that God is now diligently prosecuting this design.

The character of Antichrist is unfolded to us by St. Paul, in the second chapter of his second epistle to the Thessalonians, in the following terms— Who opposeth, and exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, showing himself that he is God. This discription, the clergy, especially the Popes, of the Romish church, have, for many ages, literally verified. They have seated themselves in the church, or temple of God, and shewed that they were God, by assuming powers, which belong only to God: The powers, for instance, of making laws to bind the consciences of men; of pardoning sin; of forming religious esta­blishments; [Page 28] of introducing new laws for the conduct and government of the church; or, in one word, the mighty powers, denoted by that comprehensive title; The supreme Head of the Church; which belongs only to the Lord Jesus Christ. They have even gone farther, and claimed a power, to which God himself never pretended, the power of indulging in sin. Thus have they exalted themselves above all that is called God, or is worshipped. Nor has this conduct been confined to them. The various princes of Europe, have claimed and exerted powers of a similar nature; and usually arrogated to themselves the same blasphemous title, The supreme Head of the Church.

This scheme of policy hath formed the most fatal opposition ever made to the kingdom of Christ. To accomplish its destruction, and make an entire sepa­ration between civil and ecclesiastical things, is the great business of Providence, during the continuance of the sixth vial.

This is denoted by the last member of the text: When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. The sentiment, contained in this passage, is visibly this—When the great enemy of God and man, in conjunction with his emissaries, shall make unusual and violent exertions against the kingdom and people of Christ, the Spirit of the Lord (as it is in the margin) shall put him to flight. The same sentiment, in very similar expressions, is found in various passages of scripture, and is par­ticularly applied by St. Paul to the same event, in the abovementioned chapter of the second epistle to the Thessalonians; Then shall that wicked be revealed, whom the Lord shall consume with the breath of his mouth, and de­stroy with the brightness of his coming. The brightness of God's coming, in this passage, undoubtedly designates the evident and illustrious manner, in which he will come to accomplish the ruin of the enemy. It is not [Page 29] to be conceived as a material splendor or brightness; but a brightness of a moral or spiritual kind. The breath of his mouth, probably intends the Divine word, like that parallel passage of Hosea, I have slain by the words of my mouth.

From this passage of St. Paul, therefore, and the concluding part of the text, it is evident that when the chief enemy of God, or his enemies in general, shall shall come in like a flood, He will come in an illus­trious manner, with his Word and Spirit, and ac­complish their destruction.

From these observations, I think it may be fairly deduced, that the brightness abovementioned is to be applied to the Word and Spirit of God, and that it refers to the glorious manner, in which they shall appear, at the time intended by these prophets: That a conspicuous prevalence of truth, the word or breath of God, and an extensive diffusion of holiness, the work of his Spirit, shall put to flight the errors, ini­quities, machinations, sophistry, power, and oppo­sition of the enemies of both: That the kingdom of the Devil, in the hearts and heads of the children of disobedience, shall be overthrown by the infusion of the divinely glorious principle of benevolence, and the consequent necessary enlargement, and rectification of the understanding. In this way, shall the infernal principle of selfishness be vanquished and its effects, error and ignorance, vanish away.

The accomplishment of these great purposes, and a preparation for the fall of Antichrist, is the visible aim of the present series of events. Within a few years past, the Romish church hath lost the chief support of the Popes power, in the destruction of the Jesuits. This order was founded in the most con­summate policy, consisted of men of the first talents, was entirely devoted to the interest of the papacy, [Page 30] and rendered it far more essential services than all the rest of the Romish clergy united. Its ruin is there­fore the most fatal wound, popery hath received, since the Reformation. Within a few years, the doctrine of persecution seems to be nearly abolished in many countries of Europe, and to be fading out of the complexion of human things. A more generous policy hath been adopted, especially in France, where the king, by annulling the revocation of the edict of Nantz, hath restored to the protestants the privileges of their fellow subjects.

For this purpose, also, God appears to be diverting the errors of mankind into the channel of scepticism; which throughout all the European countries, Protes­tant▪ Popish and Máhometan, hath become the gene­ral character of the learned. It is the tendency of scepticism to benefit the present religious state of things, in several respects. Of all the systems or pre­tended systems of religion, few of them are right, in essential articles; and even those that are, have fa­vourite errors annexed to them; to defend which, their professors have ever made the most vigorous ex­ertions. But it is impossible that error should be suffici­ently defended by argument, the only human support of true religion. Conscious of the difficulty of main­taining their tenets by this method of defence, the retainers of erroneous opinons have called in various other kinds of assistance. The most eminent of these are civil establishments of their particular schemes of religion and an inhibition of freedom of enquiry. The sceptics, who are enemies of all religion whether true or false, have, like other enemies, with keen discernment and great labour, searched out the defects of their antago­nists. With a happiness of ridicule, and a convinc­ing force of argument, they have exposed the absur­dity of attempting to enforce moral truth by the civil arm, and of restricting the mind in its researches af­ter truth of every kind, however bold and unlimited. [Page 31] They have also, with great success, attacked that blind, selfish attachment to false opinions, termed bigotry. This, like all other branches of selfishness hath, in all its designs, been a most bitter enemy to the truth. But it is the glorious attribute of the Most High to bring good out of evil, and to induce selfish­ness to those actions, which fulfil the wishes of a no­bler principle. Thus, in the instance before us, as bigotry is the parent of persecution to the sceptics, as well as to others, they have been led, merely by motives of self-defence, to attempt its overthrow. This attempt hath been in a considerable measure successful; and the sceptics have thus accidentally or in better language, providentially become the instru­ments of building up that kingdom, which they de­signed to destroy. For it is to be remembered as a most important truth, that each of the abovemention­ed articles, religious bigotry, civil establishments of religion, and restriction of moral enquiry, is a much more destructive enemy to the religion of the Bible, than open infidelity.

The general state of human things is also evident­ly advancing this great design. It is the tendency of human affairs, unless interrupted by extraordinary in­cidents, to be constantly progressive towards what may be termed natural perfection. In this progress, they are preparing the way for the commencment of that moral perfection, which is the immediate effect of the Spirit of God.

This sentiment is conspicuous in the progress of knowledge. The present century is the most en­lightened the world ever saw. As the views of the mind enlarge its prejudices of many kinds deminish. The encrease of knowledge hath unfolded the ridicul­ous nature of the popish ceremonial; the absurdity of the pecular tenets of that church; their inconsistency in adopting the Bible in pretence, and not in reality; the ridiculous nature of religious establishments; the [Page 32] injustice of prescribing creeds and making acts of con­formity; the vain glorious folly of adding new forms of worship to the Bible; with innumerable other articles, of the same ruinous tendency. Nor is this the only way in which the increase of knowledge in general bene­fits religion. It opens various avenues to pleasure, preferment, and glory, and thus leads ambition into new channels, peaceful and harmless. Kings may perhaps, one day in the course of this progress, esteem it more desirable to tread the pleasing, beneficial walks of science and justice, than to sacrifice thousands of lives, and millions of treasure, to secure the possessi­on of islands or deserts, designed by Providence as an inheritance for serpents and owls. So many paths to peaceful reputation may in this way be presented to the mind, that the glory of conquest and bloodshed may cease to delight ambition.

In this way, many illustrious geniuses have been called into action, and many more may with reason be expected, who shall extend the limits of human knowledge and happiness. If Montesquieu and Bec­caria have already adorned human nature in the gloomy regions of slavery and superstition, what may not be hoped in happier climes and more enlightened ages.

The increase of commercial intercourse, is ano­ther beneficial part of the progress abovementi­oned. From this source is derived that expansion of mind, peculiar to those who visit and converse with different nations; and who learn, by an ac­quaintance with the customs of others, to think with less prejudice and pride concerning their own. Hence springs a reciprocation of benefits; a general know­ledge of wants, and the means of supplying them; an experimental acquaintance with the necessity, and amiableness of hospitality; and an universal enlarge­ment of the habits of thinking, which effectually extirpates the homebred surliness of solitude. Hence [Page 33] naturally arise more rational ideas of civil policy; a milder administration of government; knowledge to discern and desires to enjoy, the usurped rights of men; and a general spirit of humanity; an universal civility of deportment, which, although due to man as man, have, in most instances, been shamefully sacrificed at the shrine of superiority.

To this great event refers, in an immediate man­ner, the present convulsion in America. By this con­vulsion the world hath seen, for the first time, an ex­tensive empire founded on the only just basis, the free and general choice of its inhabitants. All others were founded in conquest and blood. Here, within a few years, the rights of human nature have been far more clearly unfolded, than in any other age, or country. Here constitutions of civil government have, for the first time, been formed, without an in­vasion of God's prerogative to govern his church, and without any civil establishments of religion. Here, at the present time, is opened an extensive and most interesting, field of improvement, by which the mind, in a stage of society most friendly to genius, and with all human advantages at the commencment of its pro­gress, is invited, is charmed, to venture far in every path of science and refinement. At this time also, and by means of this convulsion, is awaking a dispo­sition to freedom of enquiry, and to independance of decision, in the highest degree favorable to the esta­blishment of truth. From this disposition we may not only hope for the greatest advances in natural and political science, but for the most noble and extensive progress in the infinitude of theology. To this dis­position we may perhaps soon be indebted for arts hitherto without a name; and, by means of it, behold other sciences, beside Electricity, deriving their birth from American genius. To this disposition we may possibly soon owe new, improving, and enraptur­ing [Page 34] ideas of the human nature and duty, the Divine providence and perfections. From this source may we not hope for a speedy, final, and universal agree­ment concerning the infinite distance between vice and virtue, selfishness and benevolence? May we not, in a word expect, from this disposition, a depth of research, a candour of debate, and a friendliness to truth, which shall exhibit a contrast to former pre­judices, begin a new aera in the progress of science, and attemper the mind to the easiest reception of the grace of the gospel.

With these glorious, these infinite blessings in view, shall we not, my friends, beg in now to fear the name of the Lord from the West, and set the nations near the rising of the sun, an example of the most sincere gratitude to our Maker; not only for delivering of us from the power and oppression of our enemies, but for using us as instruments of advancing his immortal kingdom of truth and righteousness? Called upon by so important and illustrious an occasion as the present, can we fail to exhibit our praises, not in word only but in deed and in truth, by adorning the doctrine of God our Saviour in all things? Let us break off our sins by righteousness, and our iniquities by repentance. Let us abstain this day, and all other days, from levity and sin; and by a humble, devout, and chearful acknowledgment of God's good­ness, utter, in the language of life, the noble excla­mation of the psalmist. Not unto us, O Lord, not unto us, but unto thy name give glory!