SIN brings miſery with and after it. Had man maintained his primitive rectitude, trouble, ſorrow and death would never have been found among the race of Adam. Ever ſince the defection of the firſt human pair from God, there has been a ſtrange propenſity in mankind, to diſpute his authority and find fault with his adminiſtration. Such conduct is highly diſhonorable, affronting and provoking to the Deity. He is pleaſed frequently to animadvert upon it in this world, and ſometimes, in a manner very alarming: And will not fail to make all, who perſiſt in oppoſing him, to feel, ſooner or later, the direful effects of his righteous vindictive reſentment. Wo, ſaith he in the text, unto him that ſtriveth with his Maker. In diſcourſing on which I propoſe,

FIRST, To ſhew when men may be ſaid to ſtrive with God.

SECONDLY, To conſider the great guilt and danger of ſtriving with him.

THIRDLY, To apply the ſubject to the preſent very ſolemn and awful occaſion.

FIRST, I am to ſhew when men may be ſaid to ſtrive with God.

THIS I ſhall do in ſeveral particulars. And,

FIRST, Men ſtrive with God when they refuſe to ſubmit to him as their Law giver.

HAVING made them he has an abſolute propriety in them, and an indiſputable right to enact ſuch laws for the direction of their conduct as ſeemeth good to him.

HAPPY it is for us, that this Being, on whom we depend for exiſtence, and who has a ſovereign authority over us, is poſſeſſed of all perfection; and therefore we may be certain, that it never was, and never will be his pleaſure to ordain rules for the obſervance of any of his creatures, which have not their foundation in infinite goodneſs directed by conſummate wiſdom.

ALL the laws the Supreme Being hath promulgated, and to which he requires our ſubmiſſion, both by the voice of reaſon and revelation, are adapted to our capacities, and plainly calculated to advance and ſecure our beſt welfare, as well as his glory. Indeed, ſhould the Deity require our obedient regard to a poſitive precept, the utility of which we could not comprehend, we ſhould be indiſpenſably obliged to yield a ready ſubmiſſion to it, not doubting of the wiſdom and goodneſs of his deſign therein. His right to give law to us being founded in his abſolute propriety in us, we are bound to obey his precepts from a regard to his authority, excluſive of any conſideration of ſuitableneſs in the precepts themſelves to promote our own felicity. Nevertheleſs, whenever ſuch ſuitableneſs is apparent in any of his laws, it affords an additional argument for our compliance with them.

IN every allowed inſtance of diſobedience we practically deny the authority of God over us, and contend with him for dominion.

No partial regard to his commandments is ſufficient to ſave us from the imputation of ſtriving with him. St. James ſays, Whoever ſhall keep the whole law, and yet offend in one point, he is guilty of all. chap. ii. v. 10. Whoſoever allowedly and habitually violates any one of the laws of God is guilty of a wicked contempt of his ſovereignty, and does not obey him in any inſtance from a proper affection to him and his government. The language of the practice of every perſon of ſuch a character is, That he will not have God to rule over him—that he is his own, and will pay no higher regard to the laws of the Deity than is conſiſtent with the gratification of his own irregular and vicious inclinations.

SECONDLY. Men ſtrive with God, when they find fault with the diſpenſations of his grace.

THE Father of mankind, in his abundant wiſdom, goodneſs and mercy, has contrived a method of recovering them from the ruins of the apoſtacy to his favour and happineſs. At ſundry times and in divers manners has he made diſcoveries of his mind and will relating to this plan of grace. In the fulneſs of time he ſent his only begotten Son into the world to perfect what was wanting in preceeding revelations, and to exhibit to men a clear and full account of all thoſe things reſpecting their ſalvation, with which, in this ſtate of probation, infinite wiſdom ſaw fit to make them acquainted.

THE atteſtations given to the revelation contained in the ſacred ſcriptures of the Old and New Teſtament are ample, illuſtrious, and worthy of God. Every ſerious, unprejudiced enquirer after truth ſoon feels their force, and is conſtrained to acknowledge the divinity of the religion taught in the Bible.

THAT any ſhould find fault with a ſcheme of religion ſo benevolent—ſo pure—ſo honorable to God, and advantageous to men—ſo admirably ſupported by external, as well as internal evidence, is an argument of great blindneſs and obſtinacy.

To creatures in our circumſtances of guilt and depravity, who ſtand in abſolute need of a diſpenſation of grace, how welcome ought ſuch a diſpenſation to be! How worthy of the moſt grateful acceptation of all men is the Chriſtian revelation!

No man, who rejects this revelation, either upon the ſuppoſition that it is needleſs, or on account of any difficulties with which ſome of its doctrines are attended, difficulties incomprehenſible by our limited underſtandings; or becauſe of the corruptions of its profeſſors; no man, who oppoſes or treats it with neglect and contempt, on any account whatever, can exculpate himſelf from the charge of ſtriving with God.

To ſuppoſe ſupernatural revelation needleſs, implies, either a denial of a criminal departure in man from the ſtate of rectitude in which he was originally placed by God; or preſumption, that the uncovenanted goodneſs and mercy of God oblige him to pardon and receive into favour the guilty: Both of which are inconſiſtent with the light of nature.

To reject the Goſpel, on account of myſteries with which ſome of it's doctrines are attended, is highly unreaſonable, unleſs it be reaſonable to reject all religion on the ſame account. The religion of nature is attended with difficulties as incomprehenſible by us as any of the myſteries of the Chriſtian religion. Yes, if once it be admitted, that we can have no ſatisfactory evidence of the truth of any thing we cannot comprehend, we muſt then commence univerſal ſcepticks, and doubt of the truth even of our own exiſtence, the manner of which is wholly unaccountable to us.

As to the corruptions of profeſſed Chriſtians, they are, indeed, a humbling conſideration; but theſe corruptions the Chriſtian religion is not accountable for. It every where diſcountenances and condemns them; and of all religions, that ever appeared in the world, is the beſt calculated to diſcourage vice, profanenſs and immorality; and to promote the cauſe of piety, virtue and righteouſneſs. It gives the moſt pure and excellent, the cleareſt and fulleſt inſtructions and directions reſpecting our temper and behaviour towards God, mankind and ourſelves, and enforces them with the moſt weighty, pungent and effectual arguments and motives; arguments and motives ſuperior to any that could have entered the human mind, without a revelation from Heaven. And "notwithſtanding the corruptions ſo complained of in the Chriſtian world, it is undeniable, that what there is of knowledge and true religion among men, is principally where Chriſtianity is profeſſed."

To reject this religion, wherein God hath abounded toward us in all wiſdom and goodneſs, is to fight againſt him in the moſt criminal and dangerous manner.

MANY profeſſed Chriſtians virtually find fault with the goſpel diſpenſation.

THE doctrines of Chriſtianity are truly humiliating—well calculated to bring down the pride of apoſtate men. Sinners, as we are taught in the book of inſpiration, are juſtified freely by God's grace, through the redemption that is in Jeſus Chriſt: whom God hath ſet forth to be a propitiation, through faith in his blood, to declare his righteouſneſs for the remiſſion of ſins; that he might be juſt and the juſtifier of him that believeth in Jeſus Rom. iii. 24, 25, 26.. This being God's method of juſtifying ſinners, whoſoever does not duly attend to it, but, like a ſelf-ſufficient Phariſee, goes about to eſtabliſh his own righteouſneſs, is guilty of ſtriving with his Maker, and attempting to force his way to heaven without ſubmitting himſelf to the righteouſneſs of God.

THERE is another ſort of men, who virtually find fault with the diſpenſation of grace by ſitting ſtill, and endeavouring nothing of a religious nature, becauſe of themſelves they can do nothing ſpiritually good.

THE great God is ſovereign in the beſtowment of his favors; and for wiſe reaſons may ſee fit, in ſome inſtances, ſuddenly to ſtop ſinners in their career of wickedneſs, and communicate to them, at once and unſought, the ſpecial renewing and ſanctifying influences of the Holy Spirit: But, ſince this is not his ordinary way of dealing with thoſe whom he is graciouſly pleaſed to bring into a ſaving acquaintance with, and peculiar relation to himſelf—ſince he has given no particular ſinners any encouragement that he will pour out his ſpirit upon them, unleſs they endeavour to turn at his reproof—unleſs they ſtrive to enter in at the ſtrait gate—unleſs they labor for the meat which endureth unto everlaſting life;—unleſs they attend to the calls and invitations of the goſpel, cheriſh the good motions he is wont to communicate to all in common, who are favoured with the goſpel, and make ſome proper improvement of the means of grace; I ſay, ſince this is the caſe, every one who fits ſtill, or rather goes on in a courſe of ſin, neglecting and deſpiſing the means of grace, faith and repentance, with an expectation of being renewed and made happy by the irreſiſtable grace of God, is juſtly chargeable with the ſin of oppoſing the glorious method of pardon, grace and ſalvation, publiſhed in the goſpel.

OTHERS virtually find fault with the diſpenſation of the goſpel, by depending on ſuch a faith in the blood of Chriſt, for pardon and life everlaſting, as does not work by love, purify the heart and overcome the world. Whilſt they profeſs to own him as a Prieſt, they practically deny him as a King; and may juſtly be ranked with thoſe who refuſe to yield ſubmiſſion to God as their Law-giver.

THIRDLY, Men ſtrive with God when they are uneaſy with his ordering and diſpoſing of their circumſtances in a temporal view. As

1. WHEN they are diſcontented with the original conſtitution of things with reſpect to themſelves—ſuch as the figure of their bodies, the natural powers of their minds, the quality of their parents and relatives, and the infirmities of human nature.

To complain of ſuch things, is as wicked and prepoſterous, in any of the human ſpecies, as to be uneaſy, becauſe they were not created angels and ranked with the higheſt order of them. Shall the thing formed ſay to him that formed it, Why hoſt thou made me thus? Shall the clay ſay to him that faſhioneth it, What makeſt thou? Or thy work, He hath no hands? Rom. ix. 20. Iſaiah, xlv. 9.

2. THEY ſtrive with him in afflictions with which they are threatened or viſited.

1. WHEN they uſe unlawful methods to prevent, ſupport themſelves under, or remove them.

IT is natural to all threatened with calamity, or oppreſſed with trouble, to enquire how they may avoid it, or obtain ſupport under, or deliverance out of it. But by thoſe who have a proper regard for God an unlawful way of attaining help and deliverance is eſteemed as no way.

IT is much better to ſuffer natural evil, than to do moral evil that good may come.

WHEN there is no regular way of deliverance from affliction, it is evidently the will of God, that we ſhould bear it, patiently, for the preſent, and quietly wait till he ſhall pleaſe to remove it, or open a door for our eſcape. In ſuch a caſe, to refuſe to receive correction—to take irregular courſes for the purpoſe of mitigating our ſorrows, or to fly out of the world in order to get rid of adverſity, is a daring oppoſition to God, and betrays great want of manly fortitude and bravery.

Curſe God and die was the advice of the wife of Job, when he was called to endure a ſad ſucceſſion of the moſt trying calamities: But his anſwer was ſuch, as will forever do him honor, as a man, and a ſubject of the divine providential government. He ſaid unto her, "Thou ſpeakeſt as one of the fooliſh women ſpeaketh: What? Shall we receive good at the hand of God, and ſhall we not receive evil?

How mean and unmanly, in compariſon of Job's, is the behaviour of that gloomy race of mortals, who have recourſe to the inſtruments of death under any ſevere affliction, who launch out into another world, weary of the pleaſures, or impatient under the pains of this? Who without underſtanding the value of life, or the true ends of living, contemptuouſly return back to God the preſent, which he has made, as if, what he, the author of every good gift, had beſtowed, was a trifle not worth the keeping? Their friends may view with weeping eyes, and even an unrelenting crowd with ſome concern, a mangled and disfigured carcaſe: But men of larger views will extend their reflections farther, and lament the miſeries of a wounded Spirit, which has ruſhed unprepared into the preſence of an incenſed Deity. A ghaſtly corpſe will give them the leaſt touches of compaſſion: But to conſider the caſe of a ſoul, that has done a fact which leaves no room for repentance, that has plunged itſelf into an abyſs of endleſs miſery; to conſider that a new light is probably let in upon the unbodied mind, a light more ſharp, powerful and piercing, than even that inſtrument, which diſſolved the vital union, and divorced the ſoul from the body;—this is what will make the deepeſt impreſſions upon any thinking ſpectator God has joined ſoul and body together And what he has joined together, let no man, unauthoriſed by him, put aſunder. To commit ſelf-murder is an abſolute defiance, or a deſperate diſbelief of his providence. It is to diſmiſs ourſelves from this ſtate of probation, before God thinks fit to diſmiſs us: It is in effect to tell him, we will not patiently endure the chaſtiſements, which he wiſely inflicts.

Not ſo holy Job: He conſidered, that he, who ſent him into the world, alone knew when he had fulfilled thoſe ends for which he ſent him: That he alone therefore was a competent judge. when he was to be diſcharged from any further ſervice here, and to be admitted to a better ſtate. All my appointed time, ſays he, will I wait, till my change come.

2. MEN ſtrive with God in afflictions that are brought upon them, when they are ſullen under them.

A mournful ſenſe of afflictions is allowable, if not commendable. Such is the conſtitution of man, and ſuch the deſire of happineſs implanted in the human breaſt by our great Creator, that what "oppoſes this deſire, or appears to have that tendency," will be productive of diſagreeable ſenſations, and affect us with grief. Not to be thus affected in a degree ſomewhat correſpondent to the adverſity with which we are viſited, would argue a deviation from the regular ſtate of nature.

A due ſenſibility with reſpect to afflictions renders them a proper means of promoting important moral purpoſes in the hearts of men.

BUT, there is a wide difference between a mournful ſenſe of misfortunes, and ſullenneſs under them: The former is ſuitable to the "law of our creation," and may be a powerful means of introducing into the ſoul that Godly ſorrow, which worketh repentance to ſalvation not to be repented of: Whereas the latter is a ſorrow that worketh death.

To ſuffer grief ſo far to exceed its real cauſe as to bear no proportion to it;—to refuſe to be comforted; to give place to melancholy ſo far as to become unfitted for the neceſſary duties of life,—for the thankful enjoyment of the remaining bleſſings of goodneſs,—for entertaining worthy thoughts of God, and juſt and benevolent ſentiments with reſpect to our fellow-creatures; this is abſolutely wrong: It is an implicit denial of the juſtice, the wiſdom, the goodneſs of Providence.

3. THEY ſtrive with God in afflictions, when, inſtead of improving them to good purpoſe, they grow no better, but wax worſe under them.

GOD doth not afflict willingly, nor grieve the children of men. Did we not refuſe to be drawn with the cords of love, and the bands of a man, he would not take harſh methods with us. By our obſtinacy and perverſeneſs we "conſtrain him, and almoſt force him againſt his inclination" to treat us with ſeverity.

"AND yet, when he comes to take this courſe with us, he ſtill, like a kind and tender hearted father, aims at our benefit and advantage. He deſigns kindneſs to the ſons of men by all thoſe judgments which do not kill them, and cut them off from the opportunity and poſſibility of improving them. If he ſends evils upon us, it is that thereby he may do us ſome greater good: If he afflicts us, it is not becauſe it is pleaſant to him to deal harſhly with us, but becauſe it is profitable and neceſſary for us to be ſo dealt with: And if at any time he imbitter our lives by miſeries and ſufferings, it is becauſe he is loth to ſee us periſh in pleaſant ways, and chuſeth rather to be ſomewhat ſevere towards us, than ſuffer us to be utterly undone."

AFFLICTIONS have a natural tendency to bring men to conſideration, and, in the hand of providence, are a moſt powerful means of repentance. Elihu repreſents their good effects upon ſinners in ſuch language as this, If, ſays he, they be bound in fetters, and held in cords of affliction; then God ſheweth them their work, and their tranſgreſſions that they have exceeded. He openeth alſo their ear to diſcipline, and commandeth that they return from iniquity Job, xxxvi. 8, 9, 10,.

THIS being the deſign and tendency of afflictions, ſurely it is meet to be ſaid unto God, by every one who is brought into circumſtances of adverſity, I have born chaſtiſement, I will not offend any more. That which I ſee not teach thou me; if I have done iniquity, I will do no more. Job xxxiv. 31, 32.

DAVID, upon whom they had their genuine effects, acknowledged, and ſaid, I know, O Lord, that thy judgments are right, and that in faithfulneſs thou haſt afflicted me. It is good for me that I have been afflicted. Before I was afflicted I went aſtray; but now have I kept thy word.

BUT, to pay no attention to the voice of Providence in afflictions, to conduct under them like Pharaoh, who as God multiplied his judgments upon him, ſinned yet more, and hardened his heart, is to ſtrive with God, as if ſinners were reſolved that he ſhould not have the maſtery.

PERSONS of ſuch a character have great reaſon to fear, leſt God ſhould let them alone, leſt he ſhould give them over to judicial blindneſs of mind, and hardneſs of heart, and leave them, without check or controul, to treaſure up unto themſelves wrath againſt the day of wrath. I proceed,

SECONDLY, To ſhew the great guilt and danger of ſtriving with God, our Maker.

THIS I will endeavour, briefly, by conſidering that they, who ſtrive with their Maker, are guilty of oppoſing their rightful Lord and Sovereign, who alone can make them happy, in thoſe methods he is graciouſly pleaſed to take for the promotion of that benevolent purpoſe, and are continually liable to be expoſed to his vindictive diſpleaſure, and will finally be made the monuments of his eternal vengeance, if they perſiſt in oppoſing his compaſſionate efforts to ſave them from periſhing.

1. THEY are guilty of oppoſing their ſupreme Lord and Sovereign in thoſe methods he is graciouſly pleaſed to take for the promotion of their beſt happineſs.

As our lawgiver God may well be conſidered as our benefactor. We need directions for the regulation of our temper and behaviour. Being formed with capacities for moral government, we cannot be happy without well ordered actions and inclinations. Such is the nature of the divine commands that in keeping them there is great reward.

A GRAND deſign of the diſpenſations of his grace is, to rectify the diſorders into which we have run by our diſregard to his holy law,—to reduce us to ſubmiſſion to his government—to ſettle and eſtabliſh in our ſouls that kingdom, which conſiſts in righteouſneſs, and peace, and joy in the Holy Ghoſt.

WITH this benevolent deſign all God's providential dealings with us truly harmonize.—This being the caſe; What baſeneſs! What ingratitude! What folly is involved in the ſin of ſtriving with him! In oppoſing him we oppoſe our own moſt important intereſt. Sad beyond expreſſion would be our caſe ſhould God leave us under the power of a carnal mind. Sin carries much of its own puniſhment with it: The confuſion and diſorder into which it plunges the ſoul are very fearful.

GREATLY alarming is their condition who contend with God: They are chargeable with the guilt of contemning his infinite Majeſty, vilifying his wiſdom, diſparaging his juſtice, abuſing his goodneſs and defying his power, as if they were ſtronger than he. His patience will not endure forever. His ſpirit will not always ſtrive with man. Which brings me to ſay,

2. THAT all who ſtrive with God are continually liable to be made examples of his vindictive diſpleaſure, and will finally be monuments of his eternal vengeance, if they perſiſt in oppoſing his compaſſionate efforts to ſave them from periſhing.

WE are abſolutely in his hands. It is not for want of power to puniſh that he bears with any who treat him with indignity. Whenever he pleaſes, he can eaſe himſelf of his adverſaries, and avenge himſelf of his enemies—he can pour out upon them the vials of his hot diſpleaſure, which will make them curſe their folly in riſing up againſt and contending with him.

THE Wo denounced by him no one can eſcape, who continues to oppoſe his adminiſtration. There is an appointed "day of wrath, and revelation of the righteous judgment of God, when he will render to every man according to his deeds: To them, who by patient continuance in well doing, ſeek for glory, and honor and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteouſneſs; indignation and wrath; tribulation and anguiſh upon every ſoul of man that doeth evil".Rom. ii 5, 6, 7, 8. At that great and terrible day "the Lord Jeſus," by whom God will judge the world, "ſhall be revealed from heaven, with his mighty angels, in flaming fire, to take vengeance on them that know not God, and that obey not the goſpel of our Lord Jeſus Chriſt: Who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power"2 Theſſ. i. 7, 8, 9.. It remains for me,

THIRDLY, To make an application of the ſubject to the preſent very ſolemn and awful occaſion.

THE very ſhocking and execrable deeds perpetrated laſt Wedneſday morning by a man in this ſociety have led me to the obſervations in this diſcourſe.

THAT a perſon, favoured with Chriſtian light and liberty, who appeared to be an affectionate huſband, and a tender, fond parent, ſhould, with deliberation and in cool blood, maſſacre an amiable wife, and four lovely and promiſing children, and then take away his own life, is an event ſo extraordinary, ſurpriſing, and unheard of, that we can ſcarcely believe it a reality, though the corpſes of the unhappy woman and children, with the moſt affecting marks of violence upon them, are here preſent before our eyes.

HAD he left no written account of his intentions and views reſpecting the deſtruction of himſelf and family, we ſhould have been ready to conſider it as the effect of a ſudden and moſt vehement frenzy. But by his writings he appears to have had it in contemplation for three years.

THE time he firſt fixed upon for carrying into execution his horrid and deteſtable purpoſe was the 18th of laſt month. Not long before this he writes thus: "I mean to cloſe the eyes of ſix perſons thro' perfect humanity, and the moſt endearing fondneſs and friendſhip; for mortal father never felt more of theſe tender ties than myſelf.—How I ſhall really perform the taſk I have undertaken I know not 'till the moment arrives; But I believe I ſhall perform it as deliberately, and as ſteadily as I would go to ſupper, or to bed."

IN one of the laſt letters he wrote, there is the following paſſage: "Any man that undertakes any great affair, and at the ſame time thinks, ought to be very deliberate indeed; and think and reflect again and again. On the morning of the ſixth of December I roſe before the ſun, felt calm, and left my wife between ſleep and wake, went into the room where my infants lay, found them all ſound aſleep; the means of death were with me, but I had not before determined whether to ſtrike or not, but yet thought it a good opportunity. I ſtood over them, and aſked my God whether it was right or not, now to ſtrike; but no anſwer came: nor I believe ever does to man while on earth. I then examined myſelf, there was neither fear, trembling nor horror about me. I then went into a chamber next to that, to look at myſelf in the glaſs; but I could diſcover no alteration in my countenance or feelings: this is true as God reigns, but for further trial I yet poſtponed it." And when the fatal morning was come it does not appear by any one circumſtance, but that he ſet himſelf about and went thro' the abominable work of murdering his wife, four children and himſelf, with as much ſteadineſs, compoſure and firmneſs as he ſuppoſed he ſhould.

What a monſter of a man was this! What were his principles that could lead him into ſuch deteſtable and more than ſavage conduct? Surely it concerns us to know that we may guard againſt and avoid them as moſt pernicious to individuals and ſocieties. Theſe he has left a written account of.

SPEAKING of the Chriſtian religion he ſays, "It is a moſt benevolent ſyſtem, and would produce grand effects, if it was really believed and univerſally practiſed. I firmly believed it for many years; but my adherence to its precepts when every one elſe forſook them, has been my bane on earth: But never mind that, if it is really true I ſhall be ſaved by it yet. And now I muſt generouſly own, that I have as many doubts about the truth of that, as I have about the truth of any other ſcheme of religion, that ever appeared in the world.—When I conſider men as Chriſtians, I look on them as free agents; I have examined both old and new Teſtaments, and muſt think that is their true meaning and intent. But when I conſider man as a Deiſt, or one that does not believe revelation, I think him a perfect machine, and that he can do nothing, but as he is operated upon by ſome ſuperior power—I have renounced all the popular religions in the world, and mean to die a proper Deiſt. I really think that there never was any thing done wrong in the world, but believe that all is right;—that we are all impell'd to ſay and act, every thing that we do ſay and act.—That a tyrant king, or two or three fierce republicans deluging three quarters of the world in blood—that my killing my family—that a man's deſtroying a neſt of waſps, or a fly, is as much directed by the hand of heaven as the making this whole world was—And if this is the caſe there is no ſuch thing as ſin."

THUS he frankly owns, that he had apoſtatized from the Chriſtian religion and embraced the principles of deiſm and fataliſm,—that he believed men to be meer machines, and God the author of all their actions in ſuch a ſenſe as to exclude the poſſibility of ſin from the world. The idea of future puniſhment he alſo rejects, as inconſiſtent with the goodneſs of God, though he ſays, "I know by experience there is no want of hells in this ſtate of things." And ſeems to be full in the opinion that he and his ſhall be happy in the future world whether he be right or not in rejecting the Chriſtian revelation.

THESE principles appear to have had a main influence in reconciling him to actions which have a ſelfevident criminality in them, and which every man's mind, at firſt view, cannot but abhor and condemn.

PRIDE, impatience, and cowardice firſt led him to think of deſtroying himſelf and family, and operated powerfully in bringing him to determine upon it. He had a high opinion of his intellectual abilities; and was uneaſy with the meanneſs of his perſonal appearance, and ſlenderneſs of his fortune. He writes, "My perſon is ſmall and mean to look on, and my circumſtances were always rather narrow; which were great diſadvantages in this world: But I have great reaſon to think that my ſoul is above the common mould.—There are but few men capable of deiſm; they are when found like a diamond among a million of pebbles."

HE murmured and complained of Providence in the following language: "I was determined not to haſten the matter" (of deſtroying himſelf and family) "but kept hoping that yet Providence would turn up ſome thing to prevent it, if the intent were wrong: but inſtead of that every circumſtance, from the greateſt to the ſmalleſt trifle, during the whole of that term" (i. e. three years) "and long before, only tended to convince me that the utmoſt malevolence of fortune was, and is, againſt me, on earth. I have born the "ſtings and arrows of outrageous fortune" long enough; and "by oppoſing I can only end them."

BEING too haughty to ſubmit to the humbling diſpenſations of Providence, and not having fortitude and courage enough to encounter and ſuſtain the inconveniencies ariſing from ſtraitened circumſtances, he entertained the cowardly thought of flying from them and taking ſanctuary in the unknown world: But the guilt and danger of ſuch conduct, upon ſuppoſition of the truth of the ſacred ſcriptures, were to apparent to ſuffer him to reſolve upon it, before he had brought himſelf to diſbelieve and reject them. And to render it ſtill leſs hazardous in his view he gave into the fataliſtic ſcheme, judging God to be ſo far the author of all the actions of men as to allow them no other agency than that of meer machines; and upon this Hypotheſis concluded that there is no ſin. In which he is doubtleſs more conſiſtent than thoſe who admit the ſame hypotheſis, and yet hold that men are accountable for their conduct.

BUT even ſuch a view of the actions of men, added to his profeſſed diſbelief of the Revelation of the Bible and future puniſhment, was not ſufficient fully to ſatisfy him with reſpect to his ſafety in perpretating deeds ſo unnatural and atrocious; and therefore he called in the aid of fanaticiſm and ſuperſtition.

IN one of his letters he ſays, "You may believe the hand of heaven is in this matter. I uſed to be a great enemy to ſuperſtition: But, however it is, I have lately had ſundry intimations, I really think, from God to convince me that I am right; but theſe I ſhall not deſcribe.—I mentioned before, that my wife had a dream concerning this affair," (which in another paper, dated November 18, he relates in theſe words: "Yeſterday morning ſhe told me her dream—that ſhe thought I had wrote many papers, and was earneſtly concerned about her—that theſe papers were ſpotted with blood—that ſhe alſo ſaw a man wound himſelf paſt recovery; and blood guggle (as ſhe expreſſed it) from different parts of his body. Poor woman! She little thought that the greater part of that dream would be realized within three days—But I am unappalled and think the hand of heaven is really with us.") "She has ſince had two more—one of them, That ſhe was ſuddenly ſeized, and liable to great puniſhment—that it created great confuſion; but ſhe afterwards got free and was happy. From her excellence of heart I have no doubt but this will be the caſe with her. On the thankſgiving night ſhe dreamed that her three daughters all lay dead, and they even froze in that ſituation; and even yet I am little affected. O my God, wonderful indeed are thy works; in the higheſt wiſdom haſt thou contrived them all! All muſt be right, or I am hardened indeed.—Some of theſe will be called the ſuggeſtions of the devil: But men may rely upon it, that I have ever truſted in a much higher power; and 'tis he alone that now directs me and ſupports me."

IN another letter, ſpeaking of the intended maſſacre of himſelf and family, he ſays: "In fine clear days, when I am moſt chearful, and in a morning when I firſt wake, free from any diſturbance, I ſeem to be convinced in a ſteady, calm and reaſonable way, that it is appointed for me to do it—that it is my duty and that it muſt be done. That it is God himſelf that prompts and directs me, in all my reflections and circumſpection, I really believe. But if it ſhould at laſt prove Mr. Devil, or any other evil ſpirit, all that I can ſay about it is, that I was born a very unlucky fellow."

DREADFUL deluſion! Strange inconſiſtencies! Horrid blaſphemy! How ſurprizing is it, that a man, who rejects the infallible evidences in favour of the divinity of the Chriſtian religion, a religion which he allows to be moſt benevolent, and with whom it ſeems to be a maxim, that God never makes an extraordinary revelation of himſelf to man while upon earth, ſhould pretend, and be confident, that He has given him ſundry intimations that he is right in forming, and taking meaſures to carry into execution, deſigns condemned by the light of nature as abſolutely wrong, and which no man▪ whoſe conſcience is not ſeared as with a hot iron, can think of without abhorrence! How ſurprizing, that one, who ranked himſelf among the few ſublime geniuſes, who only, as he ſuppoſed, are capable of deiſm, that is, of withſtanding the force of the mighty evidence in ſupport of the divine authority of the Bible, ſhould produce his wife's dreams and his own feelings at her narration of them as a convincing argument that the hand of heaven was with him! Such dreams, related in the manner we may ſuppoſe they were by her, had a natural tendency to move the tender paſſions, and give a check to his pernicious deſigns. This he ſeemed to be aware of, and conſidered his being unaffected and unappalled as owing either to ſupernatural divine help and ſupport, or to his own hardneſs; the latter he would not admit: How aſtoniſhing that he could imagine it to be the former!

BUT why do I ſay aſtoniſhing? Can any thing be ſo in one, who, in an enlightened age, ſo far ſets himſelf againſt God as to reject a revelation attended with all the evidence, both internal and external, of it's divine original, that the nature of the thing will admit?

CAN any thing be ſurpriſing in one, who in contradiction to the light of reaſon, and his own conſciouſneſs of human liberty and free agency, conſiders mankind as perfect machines, and God as the efficient cauſe of all the actions of wicked men?

CAN we ſuppoſe any opinion too abſurd to be received by ſuch an one—any inconſiſtency too glaring for him to be guilty of?

CAN we ſuppoſe it ſtrange, that ſuch an one ſhould be given over by God to ſtrong deluſion, that he ſhould believe a lie, that he might be damned, who believed not the truth, but had pleaſure in unrighteouſneſs?

THE horrid deeds perpetrated by this man under the influence of ſuch principles, are a more effectual confutation of thoſe principles, than any it is in the power of language to produce.

The terrible judgment of heaven in permitting one, who prided himſelf in the character of a deiſt and fataliſt, to be carried by his error to ſo dreadful a length as with deliberation and diſpaſſion to murder himſelf and his whole family, I am ready to think, will, wherever it is known, ſtrike terror into the minds of all who glory in ſuch a character, if any thing will produce ſuch an effect, ſhort of the coming of the Judge of the world in flaming fire, to take vengeance on his enemies.

IF any dare avow ſuch principles after they have been acted out in this moſt awful manner, and we have ſuch ſhocking evidence of their miſchievous and fatal tendency, they ought to be treated as perſons moſt dangerous to ſociety.

How greatly to be dreaded are all who embrace ſuch principles?

How unfit are ſuch perſons to be intruſted either with private or public important affairs, whatever their accompliſhments may be in other reſpects?

How unſafe muſt a woman, or family be in the hands of a man under the influence of ſuch principles? His affection, his fondneſs for them inſtead of being their ſecurity may prove the very occaſion of their deſtruction. This was the caſe with the unhappy woman and children whoſe remains are here before us.

IT is a very threatning aſpect upon us that there are ſo many in this land, a land greatly diſtinguiſhed in reſpect of religious light and liberty, who ſcoff at and ridicule the glorious goſpel of the bleſſed God.

O THAT all, who thus ſtrive with their Maker and Redeemer, might be awakened by his voice, which cries with ſuch terrible accents in this event, and alarmed with a ſenſe of their guilt and danger.

BUT if ſuch bold oppoſers of God are become ſo far judicially blinded, that the things of their peace ſhall be forever hidden from their eyes; yet it is hoped that others, who are not fixed in looſe principles, though often guilty of thinking and ſpeaking lightly of the doctrines of Chriſtianity, will take the alarm, and beware leſt they be hardened through the deceitfulneſs of ſin,

ALL who are impatient under adverſe providences, being diſpoſed to murmur and complain, and take unlawful methods for relief, have great reaſon to tremble.

BY thus ſtriving againſt God they diſhonor and provoke him to anger. Should he leave them to themſelves they would purſue meaſures that would end in their eternal ruin.

IT becomes us as men, and eſpecially as Chriſtians, to endure afflictions with humility, patience and fortitude, and learn in whatſoever ſtate we are therewith to be content.

HAD the unhappy man, who choſe to deſtroy himſelf and family rather than live in a ſtyle below what he vainly imagined became a perſon of his conſequence, been contented with food and raiment which he had, and might have procured—had he been humble—had he not diſtruſted God, he might have been among the living, and his ſeaſon of probation lengthened out; but giving way to pride and impatience he was permitted to commit crimes of great magnitude, the laſt of which he could have no opportunity to repent of, and his account is ſealed up to the judgment of the great day.

THAT he ſhould be ſuffered to manage his helliſh purpoſes with ſuch ſecrecy for ſo long a time, and at laſt put them into execution unſuſpected, is one of the deep things of God which calls for humiliation.

—WE we are now come together to ſolemnize the funeral rites of the victims who fell a ſacrifice to a huſband's and father's dreadful error, and to lament their very ſingular fate. They have no relatives preſent to mourn for them. The countenances and tears of this large aſſembly make it manifeſt that every one is affected with grief, and diſpoſed to bewail their untimely, ſudden and ſhocking death.

WHILST we weep for the very unfortunate woman and children who are not—let us think with tender ſympathy of her aged ſurviving mother and other near relatives at a diſtance, and pray for them—that they may be prepared for evil tidings—that their hearts may be fixed truſting in the Lord, and that they may have all that divine ſupport and conſolation which ſuch a very ſingular trial and affliction may call for.

To draw to a cloſe—

LET us all lay it to heart, that it is appointed to all men once to die, but after this is the judgment.

THE day and manner of our death we know not. Our times are in the hand of God. It is of the laſt importance that we make our peace with him before it be too late. The awful event which has brought together ſuch a concourſe of people, at this time, is a moſt humbling and alarming evidence of the dreadful depravity of human nature and the great danger of ſtriving with our Maker.

IT is aſtoniſhing to think what crimes the human mind is capable of when left to itſelf. Did not God ſometimes in righteous judgment take off his reſtraint from ſinners, we ſhould not believe it poſſible for them to riſe to ſuch a pitch of inhumanity and wickedneſs as ſome have done.

LET us be afraid to ſtrive with our Maker and oppoſe him in any way whatever. None ever hardened themſelves againſt him and proſpered. Wherein any of us have ſtriven with him may we be engaged to do ſo no more; but be ſolicitous heartily to ſubmit to his laws, which are all holy, juſt and good— thankfully to receive the diſpenſations of his grace—humbly acquieſce in his afflicting providence and cheerfully comply with the kind deſigns of it.

AND may the Lord be pleaſed to pour out his ſpirit upon us all, and bring every thought, inclination and deſire of our ſouls into a compleat ſubjection to his will, that we way be found of him in peace, without ſpot, and blameleſs at the great day of his appearing.

WATCH ye therefore and pray always, that ye may be accounted worthy to eſcape all theſe things that ſhall come to paſs, and to ſtand before the Son of Man.