THE fulness and variety of scripture is such, that no occurrence, whether public, domestic, or private, presents itself▪ but you may find a text suitable to the same. How far I have been directed to chuse the right, I submit to the better judgment of this venerable audience: but I mean to improve the present opportunity, by treating on the separation that happened amongst the Jewish tribes in the time of Rehoboam, and to ground the discourse upon these words in the 1 Kings 12th ch. 15th v.

THE sacred oracles enable us to solve many a difficulty in the ancient and modern history of the world. Ac­cording to their doctrine, the Lord Jehovah, the Creator of the universe, governs all his works, whether material or immaterial, [Page 6] animate or inanimate, rational or irrational, men or angels, agreeable to an infinitely wise plan formed from the beginning; and brings to pass his own purpose, doing all his pleasure and causing his counsel to stand, amidst the various jarring devices of created intelligent beings. He hath wisdom and strength. He hath counsel and understanding. He doeth great things and unsearchable; marvellous things without number. He setteth up on high those that be low; that those which mourn may be exalted to safety. He disap­pointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. The deceived and the deceiver are his. He leadeth counsellors away spoiled, and maketh the judges fools. He looseth the bond of kings, and breaketh the rod of the oppressor. He poureth contempt upon prin­ces, and weakneth the strength of the mighty. He taketh away the heart of the chiefs of the people of the earth, and causeth them to wan­der in a wilderness where there is no way. He plucketh up, pulleth down, and destroy­eth kingdoms. He buildeth and planteth and prospereth nations. In fine, his influence extends to all events whether more or less im­portant, that so each may work together, in its respective place, towards the accomplish­ment of that perfect scheme of universal go­vernment, which He hath projected.

[Page 7]Thus we are taught to account for those grand revolutions that take place at times in these lower regions; and that are brought forward by circumstances in themselves appa­rently trifling; and that might easily have been prevented by a prudent and speedy com­pliance with the reasonable requests of the aggrieved.

The Jewish state flourished amazingly, un­der the reign of Solomon; whose court was the resort of the wise and noble; for there came of all people to hear the wisdom of Solo­mon, from all kings of the earth, which had heard of his wisdom, 1 Kings. 4.34. The friendship of this wise king was courted by neighbouring states, who paid him their an­nual tributes. He enlarged his dominions so as to rule over all the region on this side the river, the great river Euphrates, from Tiphsah even unto Azzah, over all the kings on this side the river, and he had peace on all sides round about him, 1 Kings▪ 4.24. Trade and commerce was prosecuted with that spirit, and attended with such success, as that he made silver and gold at Jerusalem as plenteous as stones, and cedar trees made he as the sycomore trees that are in the vale for abundance. 2 Chro. 1.15. His subjects enjoyed not only plenty but security: Judah and Israel dwelt safely, every man under his vine, and un­der his fig-tree from Dan even to Beer-sheba, from one end of the country to the other, all the days of Solomon, 1 Kings 4.25.

[Page 8]One would have concluded, from the height the Jewish empire had reached, when at its meridian in the reign of Solomon, that like the summer's sun it would have been long in declining. But alas! how soon did the glory and fashion of it pass away, thro' the bad policy that prevailed under the reign of his successor. Solomon's funeral is scarce closed, before fatal dissentions arise: the Jew­ish tribes separate thro' the imprudence and tyranny of Rehoboam; and the empire is suddenly divided into two independent states.

Thus the most destructive events may be in the rear of the most successful. It is not for a community, any more than a private per­son to say▪ glorying in present appearances, My mountain standeth strong. I shall not be moved, I shall never be in adversity. When great mercies bestowed upon a sinful nation, are productive of great vices, instead of lead­ing to repentance and the practice of virtue, divine justice may hurl it without further warning into the depths of misery.

When George the 2d. of blessed memory, was upon the verge of eternity, the British nation had nearly attained the summit of its glory. That worthy sovereign had the hap­piness of his reign interrupted, by an unpro­voked rebellion and by wars with foreign powers; but it's close was like that of the setting sun, with not a cloud about it, when [Page 9] the storm that loured in the sky hath been broken and dispersed. His loyal subjects enjoyed the glorious circumstances, while they sincerely mourned it's being a sorting and not a rising sun. However, they consoled themselves with the hopes, that his successor would possess the royal virtues of his aged grandsire, and prove the happy instrument of confirming and lengthening out the Bri­tish glory; and therefore hailed his ascension to the throne, with loud and hearty accla­mations. These had scarce ceased, ere it was perceived, that the baneful influence, which George the 2d. foresaw, dreaded as big with misery to his subjects, and spoke of with concern to his trusty servants was giving a wrong bias to publick measures. Old and experienced persons, conversant with busi­ness, and who had the confidence of the people, were removed, that so an ambitious favourite of high flying principles, with his clan of pliant dependants, might be admit­ted into places of honor, power and profit. The throne was soon surrounded by men of despotic sentiments; and the complexion of the court was such, as that not only vio­lent tories, but known Jacobites repaired to it with confidence, while the stanch friends of the House of Hanover were so coolly received, as to be really slighted. This oc­casioned many converts from among those that were attached to the pretenders family; but as a political writer wisely and severely [Page 10] observed, tho' they changed their idol they re­tained their idolatry. They were, with the party they had joined, for having the king absolute; but as Britons were strenuous for the forms of liberty, tho' negligent as to li­berty itself, they were for making him so by law; which, as the nation was lost to pub­lick virtue, might easily be done by cor­rupting and securing a majority in parlia­ment. No wonder, that, while the leading men had such principles and views, and the sovereign a temper well adapted to second and support them, should he not be thought the first promoter, unwarrantable methods were adopted for procuring monies for the purpose of ministry, without regarding the rights of those that were to pay them; and that a firm determined opposition to such proceed­ings was deemed, and treated as disobedience to legal authority. From hence hath origi­nated a separation between those that were as nearly related and as strongly united as the Jewish tribes Such was the warm affection that the Colonists had for Great-Britain, that they considered her as their home, and ho­nored her as their mother country. In all her afflictions, they were afflicted; and when she rejoiced, they were glad. With what anxiety did they expect news, when her ruin was threatned by rebellions or invasions! How did they wish that they could cross the Atlantic in her defence! How did they ex­ult in her salvations! And how were their [Page 11] hearts enlarged in thanksgivings to God for her successes! But how has the cruelty of the British legislature, and the tameness of the British nation in suffering it, produced such an alienation of heart in the Colonists, that many, very many, can scarce wish to be connected with her more, in any way what­soever! As a friend to the rights of mankind in general, and of this Continent in particu­lar, I can't but pray that the King of kings would give his sanction to what the Congress declared this day twelve month, and by suc­ceeding make the united States of America perpetually Free and Independent; being as­sured that there is no alternative, but that or the most horrid slavery: And yet as a native of Great-Britain, and considering that that is the land of the sepulchres of your forefathers, I can't but wish, that, tho' we have been drove into an independency, we may not be forced into a total separation. However, it is likely that we shall see the words of Reho­boam's father verified—a brother offended is harder to be won than a strong city, and their contentions are like the bars of a castle—of an unsual size, beyond what are to be met with in common among strangers, Prov. 18.19.

Return we to the sacred history.

Rehoboam repaired to Shechem, where all Israel met to make him king. The house of David could plead a divine right to the [Page 12] throne; and yet God, designing to intimate, that it's princes were to rule for the good of the subjects, were not to lord it over his he­ritage, and would forfeit their right should they commence tyrants, did leave the investi­ture in the hands of the people. Thus upon every new instalment, the people had an op­portunity of relating the grievances they la­boured under during the preceeding reign, and of insisting on a redress ere they acknow­ledged the successor. Accordingly all the congregation came and spake unto Rehoboam, saying, thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee, v. 3, 4. We are not told what were the par­ticulars on which this general complaint was grounded. We may conclude from the ac­knowledgment contained in Rehoboam's an­swer, that it was not without foundation. The advantages enjoyed under the reign of Solomon were uncommon; notwithstanding which, there were some things peculiarly dis­gustful, that the people were not willing to submit to under his successor: and that Re­hoboam might not construe their silence into an acquiesence, they determined upon speak­ing their minds freely, and stipulating with him upon what terms they would serve him. Whether they thought the expences of go­vernment multiplied unnecessarily, or design­edly mis-applied: whether they objected to [Page 13] the taxes as too great, or to the mode of laying and raising them, or to the imperious, insolent and oppressive behaviour of crown officers: whether any, some, or each of these were particular matters of complaint must re­main an uncertainty: but they considered themselves as having been under a heavy yoke and grievous servitude. They therefore inti­mate to Rehoboam, that they would not serve him, unless he would lighten their burden. This circumstance, plainly proves, that they did not apprehend themselves bound to non-resistance and passive-obedience, though Reho­boam should plead that he was king jure divino. The language of their procedure was, ‘we submit to no unconditional sove­reignty. You must solemnly promise, be­fore we install you, and acknowledge our­selves your subjects. Then we shall know what we have to trust to, and when our obligation to obedience ceases. Do we approve of your proposals, we will serve you: if not, we are at liberty to serve whom we please. Do we agree to your propo­sals, we are bound to serve you while you keep to them; but do you vary from them without our consent, the contract is ended, our allegiance is absolved, we have a right to chuse another sovereign, or to alter the mode of government as we may judge most expedient.’ Let it be observed, that these were the sentiments not of a dis affect­ed party, but of all the congregation of Israel— [Page 14] at a period, not when the nation was over­run with ignorance, and priestcraft influen­ced, but immediately after the Jews had been tutored in the school of wisdom by the great­est and acutest genius that ever lived. Here I may introduce with propriety the follow­ing words of the Rev. Dr. Thomas Newton, wrote upon another occasion— "not only in this particular, but in the general the scrip­tures, though often perverted to the purpo­ses of tyranny, are yet in their own nature calculated to promote the civil as well as the religious liberties of mankind. True religi­on and virtue, and liberty are more nearly related, and more intimately connected with each other, than people commonly consider. It is very true as St. Paul saith, that where the spirit of the Lord is, there is liberty: or as our Saviour himself expresseth it, if ye con­tinue in my word, then are ye my disciples in­deed; and ye shall know the truth, and the truth shall make ye free." Whether these, which were the sentiments of a private cler­gyman, continue those of the Bishop of Bris­tol since advancement, is immaterial to the public: but they will be perpetuated in his incomparable dissertations on the prophecies, vol. 1 p. 313.

Rehoboam having heard what the people had to say, with seeming prudence defers gi­ving them an answer, till he bad time to con­sider the affair, and consult his counsellors, [Page 15] and so sends them away for the present, say­ing, depart yet for three days, then come again to me. Had Rehoboam a good design in thus delaying the matter, he ought to be com­mended for it; but the policy of princes is so exceeding intricate and crooked, that he might only mean to gain time by it. He might resent their conduct in presenting such a petition; artfully conceal his displeasure; give it to all appearance a gracious reception; propose by that means to make them secure, to deceive and to divide them; and think that within the three days, what with corrupting some, wheedling others, and frightning the timid, he should so weaken the opposition as to have nothing to fear from it. Such poli­cy would only have resembled that of modern times. Rehoboam however, to keep up the farce, consulted with the old men that stood before Solomon his father, while he yet lived, and said, how do ye advise, that I may an­swer this people? The people when they heard he had consulted the old statesmen of the for­mer reign, might promise themselves a redress of grievances from their wisdom, and be rea­dy to congratulate each other upon the plea­sing prospect. In this George the third did not resemble Rehoboam. The reason for it may be easily conjectured. He was well as­sured, that had he consulted the old men that stood before his grandfather while he yet li­ved, they like Solomon's councellors would have advised him to have complied with the [Page 16] petition of the complainants; which, as he had no inclination to do, he might fear would embarrass his affairs and disconcert his favourite projects.

The old men gave counsel to Rehoboam saying, if thou wilt be a servant to this people this day, and wilt serve them▪ and answer them, and speak good words to them, then they will be thy servants for ever. The old men had studied, been long acquainted with, and knew the temper of the people; that they were not given to change; that they did not seek occasion to separate from Solo­mon's successor; that they sought nothing more than to have their petition complied with; that their proposals were honest, what­ever designing and interested men might in­sinuate; and that they would keep their word with Rehoboam were they gratified: therefore they do not hesitate to declare posi­tively what would be the happy consequence would he answer them graciously, and speak good words to them.

Whether it was owing entirely to Reho­boam's not relishing this good advice; or partly to that, and partly to the cunning practices of some selfish servants, who were sensible, that, if he followed it, their schemes of aggrandizing themselves and families would be totally ruined; so it was, that he forsook the counsel of the old men, which they had given him, and consulted with the young [Page 17] men that were grown up with him, and which stood before him.

The persons here stiled young men, were not so very young in point of years; for, from it's being said that they were grown up with Rehoboam, we must conclude that they were of the same age with him; and he was forty and one years old when he began to reign; but they were young men compared with the old men that stood before Solomon; they were young also in point of political knowledge, and the art of governing proper­ly. They had lived long enough to have been good politicians and wise counsellors, if they had applied themselves to the study of human nature, the tempers of mankind, and the histo­ry of states and kingdoms; but they had neg­lected these particulars and had applied them­selves to the pleasing and getting the favour of the prince, to whom they had been ap­pointed companions when young, and with whom they were grown up. They were raw and inexperienced, as to state affairs; and no ways fit to be advised with in matters of the first importance, which required the greatest sagacity, and a judgment matured by repeat­ed practice. Men may have old heads, and yet be incapable of giving proper counsel, for want of understanding what they are consul­ted about. But as Rehoboam did not approve of the counsel of the old men, he discover'd his policy in applying to the young men that [Page 18] were grown up with him: for there was no danger of their giving advice that would be disagreeable to him. They had been so long about his person, that they knew his temper, (perhaps better than what he himself did) what counsel would be acceptable to him; and they would not run the hazard of being turn'd out of place and removed from before him, by advising to measures that he might dislike. Not only so, but they might have been so long habituated to adapt their own in­clinations to that of the prince with whom they had grown up, as that harsh proceed­ings might please them no less than him. We cannot be surprised therefore that they spake unto him, saying, thus shalt thou speak unto this people▪ that spake unto thee saying, thy father made our yoke heavy, but make thou it lighter unto us: thus shalt thou say unto them, my little finger shall be thicker than my father's loins. And now whereas my father did lade you with an heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions. Rehobo­am though descended from Solomon, had ve­ry little of Solomon's wisdom, or he must have known, that such an answer as this, would only inflame the people, and make matters worse: but it so suited his arbitrary dispositi­on, that when they came to him on the third day according to appointment, he answered them roughly, forsook the old men's coun­sel, and spoke to them after the counsel of [Page 19] the young men. It must appear strange▪ that any one who was not quite a natural should commit such a horrid blunder, and dream of bullying with great sounding words of vani­ty a high spirited people▪ struggling for their liberties, and determined not to submit to past hardships. But our text tells us how it came about, and wherefore it was that the king hearkned not unto the people: he did it not, for the cause was from the Lord, that he might perform his saying, which the Lord spake by Ahijah the Shilonite, unto Jeroboam the son of Nebat. What the Lord spake by Ahijah unto Jeroboam, was, that He would rend the kingdom and give ten tribes to him. It was the will and design of heaven that the ten tribes should be seperated from Rehoboam, wherefore it was that the king hearkned not unto the people. He was left to himself, to act a foolish obstinate part, and to follow the worst advice, that so the purpose of the Most High might be accomplished. This is the only rational way of accounting for what happened: and thus was it according to the Latin adage—those whom God means to des­troy, he first of all bereaves of senses. Re­hoboam being so lost to common sense as to give the answer above related, the people re­sented it with a becoming spirit; and having nothing good to hope for, from one who could treat them thus cavalierly as tho' they were his beasts of burden, should they enter into further treaty with him; and being con­fident [Page 20] that it was not the will of heaven that the Lord's free people should submit to be enslaved by a tyrant, because he was descend­ed from David whom the Lord had anointed to be king over the tribes of Israel, they had a recourse to the unalienable rights of human nature▪ declared themselves free and indepen­dent, saying, what portion have we in Da­vid? neither have we inheritance in the son of Jesse: to your tents O Israel; now see to thine house David. In the warmth of their resentment they seem to speak disrespect­fully of David: but when persons are char­ged with cruel treatment, and that after ha­ving meant well and honestly, it is not unu­sual for them to utter those harsh expressions that they would not adopt in cooler moments. So Israel departed unto their tents. Rehobo­am was soon sensible of his error; but in en­deavouring to correct it, fell into another that made his affairs still worse. He sent Adoram, who was over the tribute to treat with them. The tribute we may suppose was one ground of complaint; and Adoram might by his bad management in that department, have made himself peculiarly obnoxious; unless it was so, we can scarce think that he would have fal­len a sacrifice to their rage in such a way, for all Israel stoned him with stones that he died. Had Rehoboam sent one or more, who had the love and confidence of the people, and were possessed of prudence, some good might possi­bly have come of it, and a reconciliation have [Page 21] taken place: but that was not to be, and there­fore the aggrieved were insulted in the com­missioner employed by him. When Adoram was stoned, Rehoboam perceived that it would not be safe for him to remain longer at She­chem, and therefore made speed to mount his chariot, and fled to Jerusalem. When he got there, he thought the ten tribes were of too much consequence to be lost, tho' before, being far from the seat of government, they might have been slighted, and been spoken of in diminutive terms by the courtiers; and he determined upon reducing them to obedi­ence by arms. Accordingly he assembled all the house of Judah, with the tribe of Benja­min, an hundred and fourscore thousand chosen men, who were warriors, to fight against the house of Israel, to bring the kingdom to Rehoboam the son of Solomon. What horrid scenes were now likely to commence! Countrymen, brethren in blood, brethren in religion, fal­ling upon and slaughtering each other with the weapons of destruction! Houses on fire Towns in flames! Women and children shrieking, crying, and flying, without conve­niences, without necessaries, into woods anodens and caves for safety! Sons▪ brethren, lo­vers, husbands, parents and grand-parents wal­lowing in blood, and expiring in agonies! Scenes not to be imagined without shudder­ing! But an infinitely merciful God inter­dicts the whole by a most timely message. The word of God came unto Shemajah the [Page 22] man of God, saying, speak unto Rehoboam the son of Solomon the king of Judah, and unto all the house of Judah and Benjamin▪ and to the remnant of the people, saying thus saith the Lord ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house, for this thing is from me. Did Rehoboams regard to the divine prohi­bition influence him to desist, it was more to his credit than had he marched against and subdued the ten tribes; but it is to be appre­hended, from the temper he had before shew­ed, that the authority of the man of God to deliver such a message would have been dispu­ted by him, had not the Jews that cleaved to him been fully convinced of the messages, being from the Lord, which at once disarm'd them of all hostile intentions against their brethren, tho' themselves accustomed to war. They hearkned therefore to the word of the Lord, and returned to depart according to the word of the Lord. Thus I have considered the re­volution that commenced at the death of So­lomon, and the progress of that separation from the house of David, that the ten tribes were drove into, by the insulting and tyran­nical conduct of Rehoboam—an event of that nature and so circumstanced, that can be ac­counted for only upon the principle assigned by the sacred historian—the king hearkned not unto the people, for the cause was from the Lord. And it is upon that principle alone that we can rationally account for the sepera­tion [Page 23] that hath taken place, between the uni­ted States of America and Great-Britain. That real friend to America and the rights of human nature, Dr. Price, was he acquainted with all the anecdotes to be gained on this side the atlantic relative to our affairs instead of wording himself so cautiously "I fancy I see, would not hesitate in saying", "I see in these measures something that cannot be accounted for merely by human ignorance". He would strike out I am inclined to think that and boldly ‘pronounce the hand of providence is in them, working to bring about some great ends.’

You must have applied already much of the discourse; for we have not been alluding to things done in secret; and you cannot be dwellers in the Massachusetts, and be stran­gers to them. This continent complained of real grievances, and humbly petitioned. What­ever individuals of uncommon penetration might wish, from foreseeing what would ne­cessarily exist sooner or later; the bulk of the people in every State, not this excepted, the body of the delegates, would have been sa­tisfied, would have rejoiced, would have been happy, had their requests been complied with. No set of delegates could have insist­ed upon more without breaking the union of the colonies. Instead of being heard and re­lieved, the yoke was increased by fresh acts of cruelty, and new burdens laid upon the continent. Our first grievances were spoken of, as if not real: and as tho' we complained [Page 24] without cause, it was determined that we should have cause for complaining. We had not been accustomed to a state of slavery; therefore could not brook such treatment without resenting it. In the British Parlia­ment we were posted up to the world for poltroons, and the ministry promised them­selves a victory, over all our resolutions to be free, without any slaughter. "The cabinet was in no disposition to give America any redress. The king was our inveterate enemy, and or­dered the ministers to persevere in the old plan; and it was determined by the secret ruling power to distress us as much as possi­ble. This ruler, being the veryest coward that human nature can know", ^* no wonder [Page 25] that he was afraid lest we were falsely [...], and wished to have the trifling military stores we had collected for service, in case matters were brought to an extremity, de­stroyed: instructions for doing it were with­out doubt transmitted: blood being wantonly spilt in attempting to execute them, we were at once plunged into a defensive war, with the greatest power in the world▪ what with her riches, her resources, her alliances, her ar­mies and navies. When we look back to that important period, and recollect that we were without an army, without money and without ammunition, we are amazed▪ that instead of being galled to the bone with the yoke of slavery, we are keeping the anniver­sary of our independency! The sword being drawn and the ground stained with the blood of its inhabitants, the people offered them­selves▪ willingly in the cause of liberty, and the colonies united more closely. Still we were desirous, if possible, of an accommodati­on. We therefore petitioned again, without rising in our requests, only enlarging them to take in new grievances. Instead of hav­ing them redressed, we were deemed, and were to be treated as rebels. The power of Great-Britain was to be employed in reduce­ing us, by fire and sword, by armies and na­vies. This inclined several of the colonies to with for independency: but others would not hear of it tho' it was known that the British ministry meant to employ Indians, Canadi­ans [Page 26] and Negroes against us. Union was essential to our safety: some colonies there­fore could not be gratified in their desires after independency, till it was the wish of most or all. The delusive image of an inclination on the part of the ministry to settle the dis­pute by treating, with which many in Bri­tain were amused, fascinated numbers on this side the Atlantic: but when it was found that the commission given to the Howes was to be supported by an army of foreign mercena­ries, a change of sentiments among the be­guiled Americans commenced, and the ad­vocates for independency multiplied greatly, the measure being made absolutely necessary in order to self-preservation.

The deep laid scheme for destroying the army being discover'd in a seasonable mo­ment, remov'd the difficulties still remaining in the breasts of several well-affected to the cause and liberties of the continent; and brought every colony without exception to unite in declaring for a state of independen­cy, and that they were absolved from all al­legiance to the British crown, and that all po­litical connection between them and the state of Great-Britain, was and ought to be totally dissolved.

A variety of particulars conspire to evi­dence, that it becomes us to say of this great event that it was from the Lord. The union [Page 27] of the colonies was marvellous, considering the methods taken to hinder it; that they had their distinct interests, their mutual jea­lousies, and their different forms of govern­ment. The continuance of that union, not­withstanding the attempts made to prevent it— the general unanimity prevailing successively through the Congress—the ready compliance yielded to their recommendations and resoluti­ons thro' the continent—the successes attend­ing our military operations—the new model­ling of most of our governments, that the people might thereby attain to the enjoy­ment of their civil rights, to a degree beyond what was before known—the derangement of the plans concerted by the adherents of the British ministry in different colonies—the re­volution in peoples sentiments making them fond of a measure, that a few months before they abhorred the thought of—the over­sight of king and parliament in neglecting conciliatory measures, while there was an opening for them, tho' urged strongly to it by the wisest statesmen in the kingdom—the unanimity of the Congress on a point which some weeks before would have occasioned a great division—and Lord Howes not arriv­ing till independency had been declared, which prevented his having the opportunity of divi­ding the public and of obstructing the mea­sure by the subtle arts of negociation—These are matters so remarkable as not to admit of our excluding the special influence of heaven. [Page 28] Let others attach'd to a false philosophy, ascribe the seperation of the united States of Ameri­ca from Great Britain to moral and natural causes, without taking into the account the providential concern of the Most High in or­der to the accomplishment of his own divine purpose; but let every religious assembly say, the king hearkened not unto the people, for the cause was from the Lord; this thing is from God. And I heartily congratulate you upon his having brought it to pass, as the only se­cure way for your continuing free. I see not how it is possible for you to be ever more de­pendent upon Great-Britain▪ without being in a state of bondage, and feeling all the horrors of slavery. I have not a doubt but that we are fully authorised by reason and religion for thus seperating; and am persuaded that we are justified by the disinterested and impartial world. May the spirit of wisdom return spee­dily to the British councils▪ that so Britain may soon recover our friendship and secure our connection by commercial treaties, ere it is too late, and her ruin is sealed! But of this I have little hope, unless some important event should take place in Europe, and oblige Britons to bethink themselves: I rather expect▪ that they will strain every nerve to subdue us. And such is the impiety of the [...] (I mean in [...] except the king) such [...] religion of Lords and [...], that was a messenger [...] with the [...] of God to forbid the bloo­dy purpose, he [...] be rejected [...] without ex­amining [Page 29] his credentials, and would probably be ordered into confinement for a madman. An angel from heaven would have less atten­tion paid him, than a threatning express from a neighbouring power. Has not the God of nature declared again and again his disappro­bation of their bloody proceedings, by scat­tering their fleets, staying their voyages, dis­concerting their plans, delivering many of their stores into our hands, and plunging them con­tinually into greater difficulties. I might enumerate the several interpositions of provi­dence whereby we have been carried safely thro' the first year of our independency: but your time will not permit it, and you can scarce have forgot or be ignorant of them. Notwithstanding all▪ the British ministry will still persist. O! when—when—will the ven­geance of heaven overtake them, by awaken­ing an injured betrayed nation to avenge itself on such treasonable rulers!

Bear with me somewhat longer, my honou­rable hearers, for methinks I perceive in a private corner, a fly crafty and concealed ene­my, whispering in the ear of his well dispo­sed but timid neighbour, why does he not proceed in the history, and observe to us▪ that the seperation of the ten tribes weakened and hastened the ruin of all; and may not the like be feared with regard to Great-Bri­tain and the united states of America? I answer. The ruin of Great-Britain [Page 30] will probably follow, unless prevented in the manner abovementioned. And tho' in the heat of the present contest, and while engros­sed in attending to our own safety, we can scarce find time to pity her; yet when we have got through our difficulties, we shall bitterly lament her fall, and curse the memo­ries of those who made it absolutely necessary for us to give her the mortal wound, that so we might escape with life and liberty. As to the united states of America, there is no reason to fear that it will be with them as it was with the ten tribes, do we improve by their errors. What led on to their ruin, was, their choosing another king when they had rejected Rehoboam, and not erecting a form of government that should keep out tyranny, after they had cast off the tyrant. They must needs call Jeroboam unto the congregation, and make him king over all Israel: and he through jealousy, lest the people by frequent­ing the worship of the Lord God at Jerusa­lem should be induced at length to return to Rehoboam, adopted a policy that made Isra­el to sin, and forfeit the blessing and protecti­on of heaven.

But we are not bound to repair to the me­tropolis of Great Britain that we may do ho­mage to the Sovereign of the universe. Our seperation from her can be no injury to the continent. Should she think of denying episcopal ordination to persons of that per­suasion, [Page 31] she only endangers her own establish­ment: and consciencious persons of that com­munion will soon be able to procure episco­pal ordination elsewhere. No damage can ensue to the continent, on the score of religi­on, from its seperation. Nay, we may derive a benefit from it, even beyond what is enjoy­ed in Britain, by embracing the present happy moment for establishing to all the peaceable enjoyment of the rights of conscience, while they approve themselves good members of civil society, be their religious principles what they may.

In civil concerns, let us divest ourselves of that selfish partiality and oppressive temper which have so disgraced us of late, and be­nummed those patriotic principles which ani­mated us in the commencement of the pre­sent noble contest, turning numbers into sons of rapine and extortion that once passed for and called themselves high sons of liberty. The nature of the times must unavoidably make the necessaries no less than the super­fluities of life much dearer than formerly, so that it would be folly to say, that all that ad­vance which has taken place has been owing to oppression and extortion. But if men in this day will not be content with a liveli­hood, and will make themselves fortunes, im­mense fortunes, out of the distresses of the people, I say, let the curse of heaven fall up­on their substance, their unhallowed gains, [Page 32] till the same are providentially dispersed among the sufferers. 'Tis not a curse that is cause­less. Says the wisest of men, he that with­holdeth corn, the people shall curse him: but blessing shall be upon the head of him that sel­leth it, Prov. 11, 26.—to corn we may add, meat, wool, flax, sugar, salt ▪ in a word all the necessary articles of life, whether raised in the country by the farmer, or brought in by the merchant or persons engaged in privateering. And I can heartily deliver over to satan▪ in the name of the people, such oppressive withhol­ders, for the destruction of their flesh and of their substance, that so their spirits may be sa­ved in the day of the Lord Jesus. I aim not this stroke at any particular order of men; and have been vexed at the weakness and wick­edness that have appeared in that animosity which hath existed between the merchant and countryman. Fix their proportion, and I will venture to bring as many honest upright pa­triotic individuals from the one as from the other, and as many from each of the oppo­site character. But to hear some talk against trade and merchandise, as though they were of course a nuisance to society and the coun­try could do without them, is an exercise for patience. Those very persons forget, that had it not been for trade and merchan­dise, the country had never been settled by their forefathers, had never been peopled and cultivated as now, had remained a wilderness and the residence of Indians. They forgot, [Page 33] that without trade and merchandise we must have been enslaved, for we could have had neither arms, nor ammunition, tents, medi­cines, and so on. The countryman says, and remember sir, that if it had not been for the country you would not have had your men, your provision and the like—True, my friend, and this shews that the country and commer­cial interest ought not to be contrasted to each other, that for the public good and the well-being of community, providence hath designedly joined them together, and what God hath joined together let no man put asunder.

I am greatly mistaken, or before the sword was drawn, they were both joined in one in whom we are all united, and to whom we are all more indebted than to any one man up­on the continent—a—I recollect myself and name him not; 'twould be like shewing the sun after having described it —Was not the worthy and honourable President of the Congress our own—a merchant also? Some of the first characters in the civil and milita­ry department were merchants or traders; and now I have said so much upon this head. I hope little more will be said upon it hence­forward but what will be healing.

I go on to mention, let us mould the go­vernments of the respective sttates, and the representative body of the united, viz. the Congress, so as not only to exclude kings but [Page 34] tyranny▪ and as ever to retain the supreme au­thority in the people, together with the pow­er, no less than the right of calling their de­legated agents to an account, whether they sit in the assembly, the council, the chair, or the Congress. We are not fighting against the name of a king, but the tyranny; and if we suffer that tyranny under another name, we only change our master without getting rid of our slavery. Take heed therefore my brethren, and stand fast in that liberty where­with you have been made free. Let no single individual, let no collective body exalt itself above measure, and assume to itself pow­ers that do not belong to it, and with which it has never been entrusted, neither implicit­ly nor expressly. Now is the golden op­portunity for banishing tyranny as well as royalty out of the American states, and send­ing them back to Europe from whence they were imported.

I might enlarge, but must forbear. Tis expedient and opportune however to men­tion that would we have our independency perpetuated, let us repent of our sins, at­tend to religion, and live the doctrines of christianity; then may we reasonably ex­pect, that future generations will joyfully commemorate this anniversary, and that the names of those who boldly stood forth in the cause of liberty, and acted a consistent and uniform part will be blessed.

[Page 35]My honourable audience, I am as much tired with speaking, as you can be with hearing me; but I must take a little no­tice of what strikes the ear of my imagi­nation, from one oppressed with the diffi­culties of the day—if these are the fruits of independence, better be dependent as before!—My honest friend, they are not the fruits of independence, but of Bri­tain's attempting to enslave us. They ori­ginate truly and properly from those we were before dependent upon. Blame them therefore for all your difficulties, and hate more than ever being brought into bon­dage to them. Your difficulties are great, but don't mistake the cause, charge them to the real authors. I pity you under them, and recommend it to every man to ease you of them as far as he is able. But, my friend, have you ever read the history of your own country wrote by Mather, if not, you have heard of it, let me recommend it to your perusal▪ you will then find, that your difficulties are vastly short of what your forefathers en­dured. And let me further tell you, that I do not recollect reading of any people since the creation that ever secured their liberties without undergoing far, far more than what we have experienced. I [...] fancy I see, a distant dawning that indi­cates we are not far from the end [...] troubles. But if not, be of good [...], [Page 36] the horrors of slavery, after having exaspe­rated our enemies by so animated and brave an opposition, are more to be dreaded than greater difficulties. Look upon your little ones, the darlings of your soul, and con­sider what will be their lot should the arms of Britain prevail. They will be for­ced to cry out. O that we had been born Africans instead of Americans! I now leave it with your good sense, and have done, my friend. I cannot but hope that the Lord will save us for his own names sake.