I CONGRATULATE the General Aſſembly of this State, this day convened in the city of their ancient ſolemnities;—I congratulate this capital, whom the Lord hath delivered out of the hands of the enemy;—I congratulate this reſpectable audience, on the liberty of meeting here again, with ſafety on this important anniverſary, to acknowledge the Lord God of our fathers, and to ſeek his direction and bleſſing on our political affairs to be this day tranſacted.

And with the divine leave and aſſiſtance, ſhall diſcourſe to you on thoſe words of holy writ, which you may find in the XLV Chapter of EZEKIEL, part of the 8th, together with the 9th verſe.

'TIS happy, that we have in the holy ſcriptures divine directions to regulate the conduct of all ranks: nothing leſs than the authority of God can do this, to any purpoſe.

But, when God ſpeaks, before whom prince and peaſant ſtand upon a parr, methinks, all, from the loweſt to the higheſt, muſt liſten with a ſacred veneration!

Indeed, as God does not now direct his voice immediately to us, we muſt not counterfeit it, and ſay—the Lord ſaith—when the Lord hath not ſpoken. But yet, in ſimilar circumſtances, we may, by analogy, take the ancient voice of God, as directed to us. This is the uſe we are to make of a great part of the old teſtament.

Let us keep this in mind and, I truſt, we ſhall find that we are not unconcerned in the words now read to you.

They were ſpoken at a time when there was a general corruption of manners; princes and people conſpiring to provoke God to anger, and to bring down his judgments.

And, if we look over the prophets, we ſhall find that the rulers were peculiarly guilty: the princes were become mighty oppreſſors: and, when foreign enemies attacked them, unnaturally joined, and conſpired their ruin! This was a crime of the higheſt nature! For, nothing can be more aggravated than for the ſhepherds to miſlead and butcher the flock they were ſet to defend and feed! And the guardians of the public intereſts, to turn traitors and aſſaſſins to them that raiſed them to their high places.!

To the princes and rulers, therefore, who were too big to hear any other, the God of Heaven ſpeaks in my text, and ſome preceeding and following verſes.

Ordering, that the rulers ſhould have a reaſonable portion laid out round their cities, by the ſide of the portion of the prieſts, which was laid out by meaſure. And then that the reſt of the land, as in the text, ſhould be divided among the people as their inheritance.

And then, ſays God—my princes ſhall no more oppreſs. That is—Thus prince and people ſhall know their own, and enjoy their own: And the princes ſhall make no more encroachments upon the people's rights or poſſeſſions; which are as ſacred as theirs.

Thus ſaith the Lord, Let it ſuffice you O princes of Iſrael: remove violence and ſpoil, and execute judgment and juſtice, take away your exactions from my people, ſaith the Lord God.

As if he had ſaid—Who is he that will not hear, when the Lord of heaven ſpeaks? It concerns all the princes and rulers of the world to liſten, for God, God, I ſay, ſpeaks! It is enough O princes and rulers and more than enough, that ye have done already, in oppreſſing and abuſing thoſe whom you were bound by every tie to protect and make happy! Ceaſe your violence then, make no more ſpoil upon my people! But let judgment and juſtice be impartially executed, that all may have the benefit of it: and put an end to your extravagant exactions: and henceforth, let taxes and tribute be requir'd only in proportion to the neceſſity of the public affairs, and not to ſupport your own luxury or defend your unrighteous claims!

Now, from this, rulers may learn ſomething what is the will of God concerning them; and the people ſomewhat of their duty to them. And all may be led to mourn over the mighty oppreſſions of the earth, and to pray and hope for deliverance in God's time.

Let me therefore beg the attention of this honourable audience, while, in the fear of God, and with a due reſpect to my numerous ſuperiours, I diſcourſe in the following manner.

Firſt. Conſider, very briefly the duty of princes and rulers to the people.

2dly. The duty of people to their rulers.

3dly. Take a brief view of the oppreſſions of the rulers of the world.

4thly. Enquire, how it comes to paſs that ſuch multitudes of mankind ſuffer themſelves to be thus grievouſly oppreſs'd, by a few of their fellow men.

5thly. Conſider, how contrary this is to the will of God.

6thly. Juſt hint to the people at ſome things, which ſeem to me moſt likely to guard againſt tyranny in their rulers.

And finally, conſider, a moment, the happineſs of mankind when oppreſſors ſhall ceaſe, and they who rule over men ſhall be juſt, ruling in the fear of God.

1. Then, I ſhall very briefly conſider the duty of princes and rulers to the people.

Now as to old-faſhion'd rulers hackney'd to the ways of the world, the voice from heaven cries to them to oppreſs no more. It cries moſt ſolemnly in my text. But as ſuch rulers hear neither God nor man, we have no immediate buſineſs with them! And God grant we never may.

'Tis other kind of magiſtrates with whom we have to do; choſen by the people (as all lawful magiſtrates are) to defend them againſt thoſe ravening wolves, which have been devouring them.

And, their duty is to exert themſelves in watching over and defending them, with unwearied diligence; leſt they give the people room to ſay, that power is to be truſted with no body, and ſo are put out of conceit of all government, and run into anarchy and confuſion.

In the firſt place, (where the conſtitution is diſſolv'd) their duty is (with the aſſent of the people) to frame the moſt juſt and equitable conſtitution; calculated, in the beſt manner which human wiſdom can deviſe, to anſwer the great and only deſign of government, the ſecurity of the lives, liberty and property of the people.

For, though, where the magiſtrates and people are generally virtuous, the people may be tolerably happy under almoſt any conſtitution, or indeed without any. Yet, as the world is, a good conſtitution is by no means to be diſregarded; but is the firſt foundation to be laid for the happineſs of the people; and of great importance.

2. The making and eſtabliſhing of good laws, is another important duty of theirs.

And it is a rare happineſs indeed when they have it in their power to begin all anew, and reviſe and correct the whole code, and fix every thing on the ſtable baſis of perfect equity.

And, here—Let no man make a 〈◊〉 which in the exerciſe of virtue, he would not willingly ſubmit to.

3. Wiſe and virtuous men muſt in the next place be appointed to every important office, that the laws may be faithfully and impartially executed.

Without this, all the laws in the world will anſwer no good end: but government will be deſpis'd, and vice and diſorder reign and rage. Under the beſt conſtitution, the wicked will walk on every ſide, when the vileſt men are exalted. Let me therefore conjure by all that is ſacred thoſe who have theſe appointments in their hands, never, never▪ to let this be ſeen in our land! Theſe hints muſt ſuffice at preſent. And I proceed,

II. As briefly, To conſider the duty of people to their rulers.

It ſeem'd meet to mention the duty of rulers 〈◊〉 , becauſe the duty of the people reſults from their honeſt diſcharge of it. And, if the rulers groſsly neglect their duty, ſo as to ſail of anſwering the end of their inſtitution, eſpecially if they play the tyrant and deſtroy what they were appointed to preſerve, common ſenſe teaches, and we all agree, that they forfeit all obedience and reſpect.

The renown'd and excellent emperor Trajan order'd that the very prayers for him, ſhould be conditional—if he obſerves the laws—if he govern as he ought—if he make the people happy. The light of nature taught him this.

And yet, we ought to conſider magiſtrates as men, and make allowance for human frailties and miſtakes. And therefore, if they mean honeſtly and in any tolerable meaſure anſwer the end of their advancement, eſpecially if they diſcharge their duty, wiſely and faithfully, the people's duty to them cannot be diſpenſed with, any more than other duties, on pain of eternal damnation.

In ſuch caſes they are bound not only by fear of wrath, but for conſcience ſake. For ſuch an ordinance of man is God's ordinance alſo.

But, depend upon it, no government is God's ordinance, but that which is for the good of mankind: it would be the groſſeſt reflection on the divine goodneſs to ſuppoſe it! Nay, I think, but little ſhort of blaſphemy!

But, to good rulers the people owe—

1. Honor and reſpect. 'Tis abſurd to ſuppoſe the people ſhould chooſe thoſe to lead and defend them, who are not thought worthy of theſe by the electors! How abſurd then to deny it!

2. Obedience. For the people to chooſe men to be rulers and call them ſo; and not readily obey them, when acting in character, is to make themſelves contemptible.

3. Tribute, is due, in order to their honorable ſupport, and to carry on the great affairs of government.

As no man goeth a warfare at his own charges, ſo 'tis abſurd to expect magiſtrates to devote themſelves to the public, without an adequate reward for their important ſervice.

And, at ſome ſeaſons, when all lies at ſtake, it is impoſſible but taxes and tribute muſt run high. And, when neceſſary, they ſhould be readily paid, unleſs they out-run all the benefit, which can hardly be, where property, liberty and life, are all at ſtake together! To talk of expence in ſuch a caſe, is to dream. For 'till it be determined whether we have any thing or not, what is expence to us?

4. Another duty of the people is to defend their magiſtrates, in time of danger, againſt all attempts of bloody men.

In times of danger, like the preſent, whether we conſider it or not, they, and all others, who go foremoſt, are peculiar marks of the enemies vengeance: and therefore every man in whoſe cauſe they act, is bound in honor and conſcience to ſtand by and defend them.

And, how ſhocking a crime, how diſgraceful to humanity, would it be to deſert them, (the moſt honorable Preſident of our Congreſs, and our incomparable General, for example) and leave them to fall a ſacrifice to the fury of the enemy! Should we be capable of ſuch meanneſs, we ſhould never deſerve to have another friend? But I proceed

III. To take a brief view of the oppreſſions of the rulers of the world.

To pretend to give a particular hiſtory of this, would be almoſt the ſame thing as to give the hiſtory of the world, from Cain to Nimrod, and from him to Nebuchadnezzar, and from him to Alexander, and from him to Julius Caeſar, and from Julius to George!

Nor could any, who have the common feelings of humanity, bear the tragical ſtory, without growing almoſt ſtiff with horror! For, it is almoſt one continued ſcene of cruelty, blood and ſlaughter!

Thoſe who have never felt the weight of theſe oppreſſions, nor enter'd much into the hiſtory of them, can form no idea of them!

Men are, to their ſhame, in general, too much tyrants to one another. I wiſh the preſent day were not, to the grief of all good men, too much a witneſs of this, while we are all ſuffering together unparrallel'd oppreſſions from the common Enemy!

But, vile as theſe things are, they are all as nothing compared with what has been done by the great oppreſſors of the earth, who were entruſted with power by the people to defend them from the little oppreſſors. The ſword of juſtice was put into their hands, but behold they ſoon turned it into a ſword of oppreſſion; and made their little ſinger thicker than all their loins of whom the people were afraid.

And ſo, in a multitude of inſtances, the remedy has prov'd unſpeakably worſe than the diſeaſe!

The buſineſs of all in power is to defend the lives, liberties and property of the people: And they have no other buſineſs: And yet every one of theſe have the great tyrants of the world invaded! they have not only robb'd and ſpoil'd, them of their property by their violent exactions and by engaging them in needleſs wars, to gratify their own luſt, ambition and avarice! but at length roſe to ſuch a pitch of arrogance, as to claim the people and all they had as their property, to be diſpos'd of at their pleaſure, as if all the people were made for them and not they for the people!

One would think this was tyranny and ſlaverly compleat!—And yet they have gone further ſtill.—Being intoxicated with power, they have ſometimes butcher'd the poor people like roaring lions and raging bears, and far beyond! They have done what theſe never did! They have burnt Towns and Cities, and depopulated Countries; which they were bound to protect: And tortur'd thoſe from whom they receiv'd their power and ſupport; and torn out their entrails with helliſh cruelty, from whom came their crowns and diadems, their purple raiment and their ſuptuous fare!

Were it not a day in which all the man muſt be ſummon'd up in every ſoul—who could refrain from tears?

It would be eaſy, if the time would permit, to exemplify all theſe ſeveral kinds of oppreſſion, a thouſand times over, in the civil hiſtory of the world. But I ſhall confine myſelf to a few hints from the ſacred Hiſtory, that moſt ſure word.

See then the ſpirit of a tyrant in the haughty meſſage of Ben • adad to the king of Iſrael. (1 Kings, 20.) Thy ſilver and thy gold is mine, thy wives alſo and thy children, even the goodlieſt, are mine. I will ſend my ſervants.—and whatſoever is pleaſant in thine eyes, they ſhall take away! One would think this was Lucifer ſon of the morning!

Look alſo into Egypt and ſee how the tyrant oppreſs'd the poor Iſraelites, whoſe anceſtors had ſav'd the land! But all was forgotten, and they were made the vileſt ſlaves and drudges! and their very groans and petitions (like ours) became crimes; and encreas'd inſtead of lightning their burdens! Till at length, ſhocking to think of, every male child was order'd to be murder'd as ſoon as born! And they had no deliverance, till Heaven heard their cry and took vengeance on their oppreſſors!

Another inſtance you have in the book of Eſther: Where Haman the haughty favourite and prime miniſter to Ahaſuerus, being offended at one honeſt Jew, for want of a little ceremony or homage; in his rage, procur'd a decree of the eaſy monarch, to make a general maſſacre of his whole nation: which, becauſe of a ſtupid cuſtom in that empire, never to repeal a royal edict, was hardly prevented being put in execution! Who can think of it without horror!

And what a monſter was Nahaſh the Ammonite, (See I Sam. xi.) who, when the men of Jabeſh Gilend offer'd to ſubmit to him upon terms—ſcorning all terms—anſwer'd—On this condition will I make covenant with you, that I may thruſt out all your right eyes.

The kings of Babylon furniſh us with another complicated inſtance from Nebuchadnezzar to their fall; at which hell is repreſented as moved at their coming—and ſaying—Is this the man that made the earth to tremble, that did ſhake Kingdoms? That made the world a wilderneſs, and deſtroyed the cities thereof? And the whole earth is repreſented as at reſt and quiet when he was dead, and as breaking forth into ſinging. (See Iſaiah xiv.) where this great oppreſſor, this Lucifer ſon of the morning is moſt livelily painted out, and in a manner that might well make every Tyrant on earth tremble!

Another awful inſtance, (and the laſt I ſhall mention) is that of the cruel and bloody Herod, (Mat. ii.) who murder'd all the little innocents of Bethlehem and the coaſts adjacent, in a fit of jealouſy and rage! which ſeems to be the utmoſt that human nature is capable of! • ut I muſt forbear—and proceed,

IV. To conſider, a moment, how it comes to paſs, that ſuch multitudes of mankind ſuffer themſelves to be thus grievouſly oppreſs'd by a few of their fellow-men.

That ſo many millions of men all over the world ſhould be brought into bondage to one or to a few; and kept under it after they have endur'd every inſult, abuſe and torment, which man can inflict; if the fact was not notorious, would ſeem abſolutely incredible!

No man denies but that originally all were equally free. Men did not purchaſe their freedom, nor was it the grant of kings, nor from charter, covenant, or compact, nor in any proper ſenſe from man: But from God. They were born free.

But, behold, ſin reign'd and diſturb'd the peace of men: And then tyrants preſently began to reign alſo: Like our cloathing they are the mark of loſt innocence. The people truſting too much power in the hands of ſome to defend them, they preſently uſed it to oppreſs them.

So long as men were virtuous, they either had no rulers, or choſe the wiſe and good. But either theſe degenerated, being intoxicated with too much power; or the people were governed by their luſts in chooſing, and choſe bad men: And then what wonder that theſe prov'd tyrants and govern'd by their luſts.

To trace this a little more particularly.

Groſs ignorance and ſloth in the people muſt lay the foundation. Ignorance is as much the mother of ſlavery as of popiſh devotion.

If the body of the people become ſo ignorant as not to know the bounds of the magiſtrates lawful authority or their own juſt rights, how eaſily may the prerogative be ſtretch'd, and the people's rights invaded!

Or, if, when the magiſtrates are choſen, they are too ſluggiſh to attend the choice, or keep no careful watch over thoſe that are in power, or, thro' inexcuſeable indolence, will not exert themſelves till 'tis too late; who can wonder at this evil's creeping in?

Again. All intemperance and debauchery lead to this. For they ſoon eat out the heart, the ſtrength, the courage of a people; and ſo prepare them to fall a prey to thoſe who will invade their rights.

Covetouſneſs alſo, it is certain, has had, and ſtill has, a great hand in this great evil.

Some chooſe a tyrant becauſe they want poſts under him, in which they may ſhare with him in eaſe and luxury. Or they are directly brib'd to put thoſe into authority who buy them, becauſe they deſign to ſell them again. And when the people are ſo covetous and venal as to ſell themſelves firſt, how can they wonder if they are put to ſale again by thoſe who bought them? When therefore this kind of bribery becomes common, if we had not ſo many examples in the hiſtory of the world to prove it, our reaſon would teach us that ſlavery and ruin muſt be at the door.

Further, this great evil is partly owing to the craft and ſubtilty uſed by thoſe in power.

Power, eſpecially over-grown power, whets the ambition and ſets all the witts to work to enlarge it. And therefore encroachments on the people's liberties are not generally made all at once, but ſo gradually as hardly to be perceived by the leſs watchful; and all plaiſtered over, it may be, with ſuch plauſible pretences, that before they are aware of the ſnare, they are taken and cannot diſintangle themſelves.

Theſe, theſe, no doubt are the roots of this great evil; not to mention conqueſts made by force upon an inoffenſive people, which, I am clear gives no right: but yet againſt which there is at preſent no remedy but force.

But, it may be aſked—Why don't the multitude riſe and ſhake off the yoke, when they find it intolerable? The anſwer is eaſy—

Tyrants always ſupport themſelves with ſtanding armies! And if poſſible the people are diſarmed, or beſure the militia neglected and kept low, and the chief ruler at the head of all the military force. And, when it is come to this, it is extremely difficult for them to unite in ſufficient bodies to effect their deliverance. But, if they would unite, nothing, nothing, could ſtand before them. So that in a word the want of union, the want of union, is the ruin of the world. For want of this thoſe noble ſpirits who would riſque all to be free, are forced to ſit down in chains!

When therefore we ſee in a manner, the whole world, except theſe American States, groaning under the moſt abject ſlavery, with ſo few ſucceſsful attempts to deliver themſelves, how ſtupid muſt we be, if we do not exert ourſelves to the utmoſt to ſave ourſelves from falling into this remedileſs eſtate, this bottomleſs gulf of miſery.

But I muſt not enlarge. But proceed,

V. To conſider, how contrary this is to the will of God.

Now a little attention to the nature of God, and to his revealed will may fully ſatisfy us that it is the abominable thing which his ſoul hateth.

It may ſuffice to conſider his holineſs and goodneſs. Can his holineſs poſſibly approve of oppreſſion and murders, which are the groſſeſt ſins of men? Can it ſee millions and millions butchered by theſe bloody men without indignation? Impoſſible!

And as to his goodneſs, who will undertake to reconcile the approbation of human miſery and butchery with this divine perfection? There is none good, but one; ſays Chriſt, and that is God: And yet no man of common benevolence can think of this without abhorrence! How then muſt our heavenly Father abhor it! And, revelation abundantly confirms it.

When God gave a model of government to his favourite people, he contrived it, with exquiſite art, to guard againſt tyranny and oppreſſion; and laid the moſt perfect foundation, which was ever laid, for real and perpetual freedom. This, I think, muſt be clear to every judicious eye who ſhall take a thoro' view of it, which I have not now time for.

But one thing I would juſt mention, which, ſo far as I know, is peculiar to that divine model of government—And that is—That by forbidding uſury and even intereſt upon money lent to the poor, and appointing the year of Jubilee, when both ſervants and lands were to be releaſed, ſlavery was directly prevented, and remotely all tyranny and oppreſſion.

And, had not it been for the Jews madneſs in inſiſting to have their wiſe and happy government changed into a monarchy, I am perſuaded, the world would have ſeen more of the excellency of that divine conſtitution by the fruits.

I need only add, that no ſin is ſpoken of with more deteſtation, from one end of the bible to the other, than oppreſſion, or more awfully threatned. And wicked rulers are compared to fierce and ravenous beaſts, or to bulls of Baſhan, roaring lions and raging bears, &c. (See Amos iv. I. and Prov. xxviii. 15, 16.) So that I need not enlarge, but proceed,

VI. Juſt to hint to the people at ſome things which ſeem to me moſt likely to guard againſt tyranny in their rulers.

Now if I may, without preſumption, ſhew my opinion, in a matter ſo much above me. I would ſay—

1. Let the people by all means encourage ſchools and colleges, and all the means of learning and knowledge, if they would guard againſt ſlavery. For a wiſe, a knowing and a learned people, are the leaſt likely of any in the world to be enſlaved.

2. Let them do all in their power to ſuppreſs vice and promote religion and virtue. For, beſides their natural efficacy, I am perſuaded no people were ever yet given up by God to ſlavery, till they had firſt given themſelves up to wickedneſs.

3. Let only men of integrity be entruſted by you with any power. I think power is much ſafer in their hands than in men of greater abilities, but who are wanting in this aſſential point.

4. Let not too much power be truſted in the hands of any. It may hurt them, and then they may hurt the public. Or if it ſeem neceſſary in ſome critical time (like the preſent) to lodge great power in ſome hand or hands, let it be for a limited time, and the power renewed annually, if there is occaſion.

5. Let elections of the Legiſlators be frequent; and let bribery and corruption be guarded againſt to the utmoſt. Methinks, thoſe who are guilty of theſe ſhould be forever rendered incapable of any place of power or truſt; and this by a fundamental law of the conſtitution.

6. Let the militia be kept under the beſt regulation, and be made reſpectable. This will be a great ſecurity a great many ways.

7. Let ſtanding armies be only for neceſſity and for a limited time. For, when corrupted, they have been the ruin of many a country's liberty.

8. Let theſe armies never be put under the abſolute power of any magiſtrate in time of peace, ſo as to act in any cauſe, till that cauſe is approved by the ſenate and people.

9. Let monopolies, and all kinds and degrees of oppreſſion be carefully guarded againſt. They are dangerous to the peace of a people, and they are dangerous to their liberties! I am miſtaken if the preſent time does not prove it.

10. Let a careful watch be kept, and if any is found groſsly and notoriouſly exceeding the limits of his power, methinks, it ſhould be a ſtanding invariable rule never to truſt him with any power more.

Finally, Let the powers and prerogatives of the rulers and the rights and priviledges of the people, be determined with as much preciſion as poſſible, that all may know their limits. And where there is any diſpute, let nothing be done, till it is ſettled by the people, who are the fountain of power.

But I forbear, and ſubmit theſe hints—which I only offer to conſideration, as a friend to liberty & to mankind. And I haſten,

Laſtly, To conſider a moment the happineſs of mankind, when oppreſſors ſhall ceaſe, and they who rule over men are juſt, ruling in the fear of God.

That ſuch an happy day ſhould come to his people, ſeems to be promiſed by God, in the Text. And it ſeems promiſed to the world in many paſſages, (which I have not now time to mention.) And, who that ſees the preſent melancholly ſtate of the world, but muſt wiſh and pray and even long for the glorious day. For, then the moſt perfect models of government will be adopted, when, I doubt not, more regard will be had to the ſpirit of the divine model given to Iſrael than ever yet has been. And then a juſt and equitable body of laws will be framed, which can oppreſs no man, except by accident: which laws (with great deference to thoſe before whom I ſpeak) at leaſt the fundamental ones, methinks, ſhould by all means be plain and conciſe as poſſible; or they cannot in reaſon be binding on the body of the people: for they cannot know them.

Again. The wiſeſt and beſt men will be appointed to fill every department: and ſo none will hurt or deſtroy; violence and oppreſſion will ceaſe; their officers will be peace and their exactors righteouſneſs. And ſo juſtice and judgment will run down the ſtreets as a river in an uninterrupted courſe, and righteouſneſs be as the waves of the ſea, ſucceſſive and perpetual.

And, then, O happy day, every man will enjoy the freedom of a man, eat the fruit of his labour, and lie down and riſe up and walk by the way, and have none to diſturb him or make him afraid. In a word, the people will feel themſelves happy, and ſo cannot fail to honor their rulers, and pay them tribute, and diſcharge their whole duty to them. For a people made happy by their rulers, can never, I believe, be raiſed into a general tumult againſt them, or groſsly neglect their duty to them.

But, the time would fail me to expatiate; and if you live to ſee this glorious day, you will not want to have it deſcribed.

I ſhall conclude with ſome Addreſſes.

And, I. To the General Aſſembly, this day convened.

Honoured civil Fathers,

We rejoice that we yet ſee our rulers, at a time when our enemies propheſied we ſhould be all anarchy and confuſion. And that we ſee no cauſe to addreſs you in the language of the text: But may without flattery ſay, we ſee the day when (human frailties excepted.) our officers are peace and our exactors righteouſneſs: And we rejoice in the government over us.

There are thoſe, I am ſenſible, who ſtill keep up their claim of authority over us, under whom we ſuffered ſuch unexampled oppreſſions and miſeries as made their yoke intolerable! And they are ſtill like the roaring lion and raging bear!

The words of my text might with great propriety be ſounded in their ears. Thus ſaith the Lord, Let it ſuffice you, O princes, remove violence and ſpoil, and execute judgment and juſtice, take away your axactions from my people, ſaith the Lord God.

But alas, alas, they are deaf to the united voice of this oppreſſed land—They are deaf to the voice of God himſelf.—And therefore the united voice of the land hath ſaid—What portion have we in the King of the Iſles? What inheritance in the land of our fore fathers? See to thine own houſe, O thou great oppreſſor!

And to you now, O our civil Fathers, we look under God, to defend us againſt their bloody deſigns. We bluſh and mourn that any are ſo ſottiſh and abandoned, as to counteract you in your endeavours to ſave the land! who ſeem to deſire to return back to AEgypt and to bondage, and to be ready to take their butchers for their guardians, and their murderers for their protectors!

But, theſe notwithſtanding, the union is glorious; and one would think the unheard of barbarity of the enemy muſt bid fair to make it more compleat.

Be not therefore diſmayed; but do your utmoſt, we entreat you, to defend the land, and reſtore it's tranquility: And, in a word, to make the people wiſe, virtuous and happy: And, aſſuredly, all generations will then riſe up and call you bleſſed.

And as to the affairs of this day, ſuffer me to entreat every one concerned, to conſider the great importance of a wiſe and good choice at this criſis of our affairs; and therefore do nothing by partiality, but in the fear of God, and with a ſingle eye to his glory and the beſt ſervice of this bleeding land! But, what am I ſaying? When we are all embarked in one common cauſe, and that the moſt important that ever any people were engaged in, and all lies at ſtake, ſure we may ſpare our words and leave this matter with all ſafety in your hand—you cannot be wanting. Forgive me that I have ſpoken. Wiſhing you therefore, and the Honorable Council to be elected, the divine preſence, direction and bleſſing this day and evermore, with all due reſpect, I take my leave of you. But may we meet at laſt in a better world, where the wicked ceaſe from troubling and the weary are at reſt!

2. Let me addreſs myſelf, in a few words, to this Capital.

Your paſt diſtreſſed ſituation, your almoſt miraculous preſervation and deliverance, extorts this from me, out of the uſual mode.

Search, I pray you, and ſee wherefore it was that the Lord hath dealt thus with you.

I know indeed, that your forwardneſs in the public cauſe was what provoked the enemy: But ſee, I beſeech you what it was that provoked God to ſuffer it. And amend what is amiſs.

And be very thankful to God for ſo wonderful a deliverance, and render unto him according to the mighty benefits received.

Upon the whole, adopt I pray you the language of Ezra, (Ezra ix. 13, 14) And after all that is come upon us—ſeeing that thou our God haſt puniſhed us leſs than our iniquities deſerve, and haſt given us ſuch deliverance as this, ſhould we again break thy commandments,—wouldeſt thou not be angry with us till thou hadſt conſumed us, ſo that there ſhould be no remnant nor eſcaping.

Our earneſt wiſh and prayer is, that this capital may ever lead in all virtue, and be preſerved and bleſſed, and made in all reſpects the glory of this land.

Finally. Let me in a few words addreſs this whole people.

O my brethren, God's judgments are now abroad in all the land, and he juſtly expects that we learn righteouſneſs: How melancholly is it that we ſee no more of it! Many are ſighing and crying for the abominations which are yet found in the midſt of us; and particularly for the private oppreſſions of it.

Nothing is, nothing can be, more unſeemly than to oppreſs one another, while we are all groaning under public oppreſſions of the enemy, and crying to God and man for help! Baniſh it, baniſh it, from the land, I pray you. On my knees would I gladly beg this of you, could I hope thereby to prevail.

And let there be no ſtrife. I pray you, between town and country, for we are all brethren, members of one body. And neither can ſay—I have no need of you.

Bleſſed be God, there is a ſufficiency in the land, of the neceſſaries of life; and if ſomebody is not wanting, all the poor may be ſupplied. And as to many, if not moſt, foreign articles of great importance, there is undoubtedly a conſiderable ſupply. How then comes it to paſs, that ſuch mutual jealouſies ſhould ariſe, as to make an artificial ſcarcity where we all know there is none? For Gods ſake, don't let us counterfeit a ſcarcity leſt he bring a real one! But, let town and country open their Stores and their hands, and, to the utmoſt of their power, ſupply each other; for the continuance of this ſtrife will be very diſhonourable to both, and be very hurtful, if not ruinous, to the common cauſe!

A little condeſcention and good-nature, on both ſides, would eaſily ſet all to rights. And they who go foremoſt in rectifying this matter, will be the moſt honorable, let who would begin it.

And, as all depends upon the divine preſence and bleſſing, let us do our utmoſt to engage them by earneſt prayer and ſupplication; yea and by turning every one from his evil way and from the violence that is in his hands (as the king of Nineveh well expreſſed it) who knows but the Lord will think upon us for good, that we periſh not? Yea more, I doubt not, that upon this the Lord will be with us and maintain our righteous cauſe, againſt an ungodly nation.

We have ſeen abundance of the goodneſs of God already, amidſt all our calamities. And our enemies have been many a time diſappointed, and fretted, and gnaſhed their teeth. Give God the glory of all his ſalvations.

And let the counſel of the Lord be acceptable to the land: And let them wholly break off their ſins by righteouſneſs, and their iniquities by ſhewing mercy to the poor; and I have no doubt it will be the reſtoring and lengthning out of our tranquillity; yea, and that our land, will, ere long, become an aſylum, or place of refuge, to all the perſecuted ſons of Liberty, in every part of the globe, and be filled with wiſe and happy men, and become the joy, if not envy, of all the earth.

And, that it may be ſo, in God's time, Let me entreat you devoutly to join with me in a prayer for our land, taken from a divine model, in the 83d pſalm: The ſpirit of which, and every principal thought, I have carefully transferred to ourſelves, only varying the names and a few other things peculiar to them: A prayer which points out ſo many particulars in our caſe this day; that it might almoſt ſeem to have been prophetically compoſed for us.

O thou ſupreme Jehovah, who ruleſt in Heaven and earth, and canſt at all times do thy pleaſure, even with a words ſpeaking.

Appear now for us, we earneſtly beſeech thee, in this day of our diſtreſs, when invaded by a cruel and blood-thirſty enemy; who are come with a deſign to reduce us to ſlavery or deſolation.

They are thine enemies in this thing as well as ours, being come in a moſt unrighteous cauſe, without any provocation to juſtify this outrage.

And yet they make a noiſe and a tumult like the waves of the ſea on which they come; and proudly boaſt that they are come with ſtrength enough to cruſh us: And they even mock our dependance on thee to ſave us!

Keep not thou ſilence, hold not thy peace, ſit not ſtill, O God, and ſee us periſh; but ariſe for our help; and let thy all-powerful word defend us; that the proud may know that they are but men, and that God is with us, againſt whom they have no power.

We know they have had long conſultations againſt us, and laid their plan with all the depth of ſubtilty and crafty wiſdom, againſt this thy people, whom thou haſt ſo long and ſo wonderfully defended, as an hidden treaſure, or as the apple of thine eye.

They have ſaid—If they will not be our ſervants and bond men, and ſuffer us to do what we pleaſe with them,—Come, let us gather a mighty force from all nations, far and near, who will lend us aid, and let us burn their towns and cities, and make their land a deſolation!

And, behold, they are even now leagued together, even many nations, beſides our furious brethren the Britons, who are principals in this war; and have begun the moſt deſperate attacks upon us in various parts of the land. And, unleſs God mercifully interpoſe and prevent it, nothing but blood and ſlaughter are to be expected.

And, notwithſtanding all our warlike preparations, we dare not depend on an arm of fleſh to ſave us! O that the battle might be the Lords and not ours!

To this end therefore we pray—

Awake, O Lord, for our help, and come and ſave us! Awake, O Lord, as in ancient times! Do unto them, O Lord, if it be thy will, as thou didſt unto the Midianites and their confederates, and to Siſera and to Jabin, when they unjuſtly and without provocation, invaded thy people: And make their lords and nobles and great commanders, like Oreb and Zeeb, and like Zeba and Zalmunna.

Tho' theſe angry brethren profeſs to worſhip the ſame God with us, yet, becauſe it is in ſome-what of a different mode, they ſeem to have ſaid—Come let us take the houſes of God in poſſeſſion, accordingly they have vented a peculiar ſpite againſt the houſes of God; defaced and defiled thy holy and beautiful ſanctuaries, where our fathers worſhipped thee, turning them into houſes of merchandiſe and receptacles for beaſts; and ſome of them, they have torn in pieces and burned with fire!!

What holy indignation ought to ariſe in our breaſts on this occaſion! And will not God alſo be angry at ſuch barbarous profanity and impiety? Surely thou will not hold them guiltleſs, who thus mock thee, and bid defiance to heaven as well as to us!

Therefore we humbly pray—That thou wilt hedge up their way and not ſuffer them to proceed and proſper. But, put them to flight ſpeedily, if it be thine holy will, and make them run as faſt as a wheel downwards, or as ſtubble or chaff is driven before a furious whirlwind: And, as the fire conſumes the wood, and ſometimes lays waſte whole foreſts on the mountains, ſo let them be laid waſte and conſumed, if they obſtinately perſiſt in their bloody deſigns againſt us.

Lord, raiſe a dreadful tempeſt to affright them, and let thy tremendous ſtorms make them quake with fear; and purſue them with thine arrows, till they are either deſtroyed, or brought to ſee that God is with us of a truth and fighteth for us, and ſo return to their own lands, covered with ſhame and confuſion; and humble themſelves before thee, and ſeek to appeaſe thine anger, by a bitter repentance for their murderous deſigns! And let them have neither credit nor courage, to come out any more againſt us.

That ſo all the nations ſeeing thy mighty power and thy marvellous works, may no more call themſelves ſupreme; but know and acknowledge, that thou art God alone, the only Supreme Governor among men, doing whatever pleaſeth thee.

And ſo let thy glorious name be magnified in all the earth till time ſhall be no more! And, let all the people ſay, AMEN and AMEN!