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.

[Page 6] 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.

[Page 7] 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 [Page 8] 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.

[Page 9] 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 [Page 10] 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.

[Page 11] 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.

[Page 12] 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.

[Page 13] 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.

[Page 14] 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!

[Page 15] 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, [Page 16] 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.

[Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] 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 [Page 21] 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!

[Page 22] 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.

[Page 23] 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!

[Page 24] 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 [Page 25] 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—

[Page 26] 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.

[Page 27] 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.

[Page 28] 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.

[Page 29] 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, [Page 30] 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 [Page 31] 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, [Page 32] 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 [Page 33] 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 [Page 34] 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!

[Page 35] 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 [Page 36] 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.

[Page 37] 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.

[Page 38] 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!

[Page 39] 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 [Page 40] 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.

[Page 41] 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 [Page 42] 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.

[Page 43] 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 [Page 44] 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!