OF all other crimes, ingratitude is the basest, most mean, and contemptible. It is degrading to the human character. It is unworthy of connection with the exalted dispositions of rational beings. It argues a want of feeling—a want of goodness, of honesty, and justice. The common opinion of mankind reprobates the principle;—but although universally despised, it is too [...]

[Page 4]IT will be readily allowed that all men are not equally involved in the censure, all men are not alike guilty of the charge. Let it be mentioned to the honor of human nature, that there are many instances of GRATITUDE, and even disinterested bene­volence, that have, and ought to be re­corded. It would be painful to read every page of history filled with instances of ingratitude, if we could not place against them many instances of humanity, charity, and gratitude. History is replete with in­stances of characters of extraordinary worth—the names of persons of the most amiable and respectable characters. The sacred, volumes—the treasures of divine truth were written for our instruction. REUEL ^* the priest of Midian, was grateful to Mo­ses, for preserving his daughters, from the violence of the shepherds, and gave him his daughter Zipporah to be his wife. SAUL ^† was kind and grateful to the Kenites, and [Page 5] would not destroy them, with the Amale­kites, because they were kind to the Israel­ites, when they came out of Egypt—And the character of DAVID will ever be re­vered, for remarkable instances of grati­tude;—his kindness to Hanun ^‡, although badly received, will ever be admired;—His conduct to Jonathan's ^§ family, and to Barzillai ^‖, will ever be spoken of, with approbation and esteem.

HAPPY would it have been for mankind, had such characters been more universal, and such dispositions more predominant in the world: Had this been the case always, unsuspecting innocence would never have been deceived by those, from whom grati­titude and friendship was due, and in whom confidence was reposed;—Ingratitude, treachery, and deceit, would have been words without meaning.—Joseph would not [Page 6] have been neglected in the prison, by the chief butler;—Such a character as Judas would have been entirely unknown.

HOWEVER great the crime of ingratitude is, when man is guilty of it, towards man, it is more reprehensible, and of greater magnitude, when men are guilty of it to­wards God: And this the Israelites are charged with in the text,—"THEY RE­MEMBERED NOT HIS HAND, NOR THE DAY WHEN HE DELIVERED THEM FROM THE ENEMY."

THE general conduct of the Israelites is a continued history of repeated instances of ingratitude towards their God—their preserver—deliverer and friend. They were chosen by God as a favorite people—distinct from all other nations, and enjoying the blessings of heaven in a remarkable manner. They experienced the extraordi­nary interposition of God—in his provision for them, and in his deliverance of them, [Page 7] from slavery and bondage. "I am the Lord thy God which brought thee out of the land of Egypt and out of the house of bon­dage,"—was considered as a principal mo­tive to obedience. A recognition of their deliverance, would have called forth their gratitude, but they did not, they would not remember. Their oppression in the land of Egypt was so grievous and intolerable, that when Moses announced unto them the message of God, concerning their intended deliverance, "they hearkened not, for an­guish of spirit, and for cruel bondage." Slavery has a tendency to dull the mind, and stupify the senses—and so it was with the Israelites, that a few days after their de­parture from their place of bondage—they remonstrated with Moses, "wherefore hast thou dealt thus with us, to carry us out of Egypt. Would to God we had died by the hand of the Lord, in the land of Egypt, when we sat by the flesh-pots, and when we did eat bread to the full—for ye have brought us forth into this wilderness to kill [Page 8] this whole assembly with hunger." Al­though they beheld the power of god in the destruction of their "task-masters" in the Red Sea—yet they murmured for want of bread. Although they were fed in a mira­culous manner with manna from heaven, yet they murmured for water—although they were supplied by water from a flinty rock, yet they tempted the Lord with words of contempt "Is the Lord among us or not."

IN order to give a further display of his power, the Almighty delivers to the Israel­ites the law, from Mount Sinai, with thun­derings, lightning, and the noise of the trumpet—and after he had enjoined some ceremonial observances, for the regulation of their conduct, he says, "and I will dwell among the children of Israel, and will be their God, and they shall know, that I am the Lord their God, that brought them forth out of the land of Egypt, that I may dwell amongst them; I am the Lord their God."

[Page 9]IT might have been expected from these instances of divine favour, that the Israel­ites would not readily forget their God, their deliverer, and lawgiver; yet God's attention to, and care of them, is not more remarkable than their ingratitude. In the absence of Moses they made a molten calf, and said "These be thy Gods O Israel which brought thee up out of the land of Egypt!" They went a whoring after other Gods—yet their God did not forsake them, but continued to conduct them through the wilderness, by a mighty hand and out­stretched arm—when they were brought to the borders of the promised land—they murmured against Moses and Aaron, say­ing, "Would God we had died in the land of Egypt, or would God we had died in this wilderness; and they said one to ano­ther, let us make a captain, and let us re­turn into Egypt." They were so full of ingratitude, and so obstinately wicked, that they would rather serve the Egyptians and be slaves, as serve the Lord and be free. [Page 10] Thus we see, and mankind in all ages have learned, by miserable experience, that a disposition to submit to, or abet in, the promoting of slavery, is founded on, and derived from the grossest perversion and corruption of human nature—to submit to tyranny is to encourage idolatry, and to promote slavery is to promote spiritual wick­edness in high places. There is something remarkable in preferring slavery, and bon­dage, to rational liberty, and freedom, which is the natural wish, and desire of the human mind; this disposition to slave­ry cannot easily be accounted for, unless we consider it as proceeding from a deter­mined opposition to the will of God: This we may suppose from the conduct of the Is­raelites, they frequently felt the severity of God's judgments, yet they did not fear him—they were frequently delivered by him from their enemies yet they did not love him—they preserred the service of idols to the service of God—their language was "who is the Lord that he should reign [Page 11] over us." They sacrificed unto idols and not unto God—they provoked the Lord to jealousy with strange Gods. After they had obtained possession of the promised land, and rested from a state of warfare with the neighbouring nations, their ingratitude to God, is no less apparent; their neglect of God brought them in subjection to the king of Hazor, by whom they were mightily oppressed for twenty years, afterwards by Midian for seven years. They were deli­vered by the generalship of Gideon—who was an instrument in the hand of God for that purpose. But instead of being thank­ful to God for their deliverance, they as­cribe all to Gideon and offer to reward him with what they had no right to bestow, their proposal was to make him king. "Rule thou over us, thou, and thy son, and thy son's son."^* His answer to their proposal was sufficient to have convinced them of their ingratitude to God. "I will not rule over you, neither shall my son [Page 12] rule over you, THE LORD SHALL RULE OVER YOU." These words require no comment, they are plain, and sufficiently explicit.

IN the days of Samuel although they en­joyed the blessings of peace, having obtain­ed a decided victory over the Philistines under the hand of God who destroyed them with thunder—yet they neglected the true God and remembered not his deliver­ance of them. They murmured against Samuel's sons for which there might have been some reasons as they were neither ho­nest nor impartial in the distributing of judgment.—But they did not rest here—they asked for a king that they might be like all the nations—this request was dis­pleasing both to Samuel and God. "And the Lord said unto Samuel they have not rejected thee, but they have rejected me, that I should not reign over them," from which we see that all those who wish for an earthly sovereign, abjure the sovereignty of [Page 13] God. Samuel endeavored to dissuade them from persisting in their foolish wishes—he informed them that a king would enslave, and oppress them, but they refused to obey his voice and said, "nay, but we will have a king to reign over us," that we may also be like all the nations, that our king may judge us, and go out before us and fight our battles."^* I shall only remark, that however natural it was for the Israelites to wish to have their battles fought for them, especially as they were fatigued with fight­ing, yet we do not find that kings have come up to their expectations herein, for instead of fighting the battles of the peo­ple, we find by bloody experience that the people have been obliged to fight the battles of kings!

The history of kings can shew too well the fulfilling of Samuel's prophecy "And ye shall cry out in that day because of your king which ye shall have chosen you—and [Page 14] the Lord will not hear you in that day." This affords ground for an observation which may be extended to all men, that the greatest punishment God inflicted on the Israelites, was in satisfying all their wishes.

WHEN we read in sacred scripture an ac­count of the general conduct of the kings of Israel of many of their bloody disposi­tions and wicked reigns, and compare their conduct with those who have aspired to as great, if not greater power, in every sub­sequent period of the history of the world—we cannot avoid lamenting the folly and wickedness of men, who allow them to rule and oppress them. It was in God's wrath the first king was given—and it is for the punishment of men, they have been conti­nued. But as the effect ceases when the cause ceases to operate—so, it is reasonable to suppose that the punishment would cease when the crime which punishes itself would cease and determine.

[Page 15]WE have thus far taken a general view of the conduct of the Israelites, from their departure from the land of bondage, until they entered into the promised land—un­gratefully rejected the authority of the king of Heaven, and obtained an earthly king to reign over them. The words of the text lead us to enquire into the particular charg­es which the psalmist here makes against them—AND FIRST—"They remember­ed not his hand." In the government of the universe God's agency is visibly dis­played. It is not sufficient to say that every event is brought about by general causes—and that the world is governed by general laws. God exercises a particular govern­ment. This is evident from particular in­stances of effects brought about contrary to the general laws of nature and providence; a wise observer of human nature and of the ways of God hath informed us—that the race is not to the swift, nor the battle to the strong neither yet bread to the wise, nor [Page 16] yet riches to men of understanding, nor yet favour to men of skill."^† And we are in­formed by an authority which cannot be disputed—'are not five sparrows sold for two shillings? And not one of them is for­gotten before God. But even the very hairs of your head are all numbered ^‡. Gods presence is boundless—the whole universe is open to his view—governed by his wis­dom—and under his powerful control.—The laws of nature confess his wisdom and his skill—and their operations, MAN is formed to contemplate, admire and adore!—For God's glory and our good, for his honor and our instruction—God frequently interposes in a miraculous manner—gives a new arrangement to the course of his laws, and astonishes our minds no less by his fa­vors than his wonders.—Thus we find that the Old Testament gives a copious detail of his miracles and his wonders. He com­manded, [Page 17] and the earth ceased to perform its diurnal revolution for several hours; or in the emphatical language of Scripture, "the Sun stood still;"^* "And the Moon was stayed."

Although such extraordinary miracles are not now performed, nor perhaps so neces­sary,—we can still trace God's over-ruling Providence, and the wonders of his hand.—The revolutions which take place in the Political, as well as in the Natural World, are all the effect of God's wisdom and power. To forget God and deny his Pro­vidence,—to ascribe success to human wis­dom—to the arm of flesh and not to the mighty hand of God, is the basest ingrati­tude. Alas! What is man when compar­ed with God? Or what avails the power of man, when compared with the power of God? If events were the result of man's wisdom and contrivance how disordered would the affairs of the universe appear? [Page 18] If God who opens the eyes of the under­standing and imparts of his wisdom—would withdraw his influence, the affairs of men would wear an appearance still more disordered. If God who restrains the wrath of man was to allow it unrestrained exer­cise—what would the consequence be? The history of the world, is at best, but a black catalogue of the enormities and vices of men! It serves to shew what men are, even under the government of the Wise Ruler of the universe.

In the conduct of divine Providence there are many things mysterious, many things beyond our comprehension. These things can be but partially understood here, part will remain to be understood hereafter,—Although we are imperfect yet we must discern the operations of God's Providence—If we ascribe ordinary effects to him as the cause—we have much more reason to consider him as the cause of extraordina­ry actions. If David who was but a strip­ling [Page 19] —a youth unaccustomed to war—slew Goliath who was a man of extraordinary, size, who was accustomed to fight and well prepared for it—surely this victory must be ascribed to the hand of God. If the Israe­lites were preserved from the Egyptians by a pillar of cloud by day, and a pillar of fire by night, it was the effect of supernatural power.—If the sea divided its waters to give them a safe passage on dry land—and clos­ed again and overwhelmed the Egyptians—this cannot be accounted for according to the regular laws of nature, but must be ascribed to God's extraordinary power—If the Israelites who were but a small na­tion when compared with their enemies, were enabled to escape from the oppression of the Egyptians and to conquer all nations before them, so that they obtained undis­turbed possession of the land of Canaan, it certainly was very ungrateful in them to ascribe that deliverance and conquest to themselves, yet "they remembered not [Page 20] his hand" nor SECONDLY "the day when he delivered them from the enemy."

What particular instance of their delive­rance the Psalmist here alludes to we can­not determine. It is more than probable it was their deliverance from Egyptian tyran­ny; the context seems to favor this con­jecture. The Psalmist is lamenting their disobedience and ingratitude. "How oft did they provoke him in the wilderness, and grieve him in the desert, yea they turned back and tempted God, and limited the holy one of Israel. They remembered not his hand nor the day when he delivered them from the enemy; how he had wrought his wonders in Egypt, and his signs in the land of Zoan."

The Passover which is probably here al­luded to, was appointed as a festival for the Israelites, on which anniversary they were to commemorate their miraculous delive­rance out of Egypt, when the destroying [Page 21] Angel passed over the houses of the children of Israel, but smote all the first born of the Egyptians with death. This was a wonderful deliverance, so great, that it might have been reasonably presumed, there would have been no danger of its being ever forgotten by them. There is nothing more apt to leave a lasting impres­sion on our minds than works which are believed to be supernatural. Hence we find that credulity and ignorance have been the prolific parents of a blind and nume­rous offspring. Superstition and all her votaries, can trace their descent from this source. This has given rise to deism, and even scepticism. Because some are too credulous, founding their opinions on the suggestions of an extravagant fancy, and deluded imagination—therefore others will scarcely believe any thing—Because sacred scripture informs us of several miracles, therefore some deny its authenticity. Be­cause they cannot understand, therefore they will not believe. The Israelites however, [Page 22] are not charged with unbelief, but with ingratitude. The psalmist doth not say they believed not, but they remembered not: Notwithstanding the impression which the miracles were calculated to make on their minds, yet they became as a dream of the night, or as a tale that hath been told, and is soon forgotten.

It is natural for us to be elated with grati­tude to the author of a favour recently re­ceived; we esteem a benefactor when a sense of his favors are fresh on the mind; but time with silent influence, is too apt to wipe off the impression; In order to counteract this, we find that God appointed several days to be held in religious memo­rial by the Israelites, they had certain days appointed for ritual observances, and for commemorating some remarkable events; for this purpose was the passover appointed by an express command. "And this day shall be unto you for a memorial and you shall keep it a feast unto the Lord through­out [Page 23] your generations; you shall keep it a feast by an ordinance for ever.—And Moses said to the people—remember this day in which ye came out from Egypt, out of the house of bondage, for by strength of hand the Lord brought you out from this place." Thus it appears that it is not only peculiar to human nature to remember with grati­tude favours lately received, but the ap­pointment of days for that purpose, shews, that it is sanctioned by the high authority of divine institution, and founded in uner­ring wisdom. Thus we find that the great­est favour ever conferred on the human race—the salvation of penitent sinners by Jesus Christ is to be commemorated by all his followers, until his second coming at the final consummation of all things. "This do in remembrance of me" is an authority of the highest origin, and most incontro­vertible obligation. This is a commemora­tion of a great deliverance from oppression and bondage—the bondage of sin and death. What person is so far lost to senti­ments [Page 24] of gratitude, as not to remember it? So natural is the desire of commemorating important events that we find in the histo­ries of all nations, either barbarous or civi­lized, certain days have been attended to, with a strictness bordering on enthusiasm. To this natural desire, divine authority is added, to perpetuate the remembrance of spiritual and temporal blessings. In order that our gratitude may have free exercise, it is highly becoming in us to imitate the di­vine conduct, by setting apart certain days, for religious joy and gratitude, on which we may call to our remembrance, the mighty hand of God. The anniversary of the birth of a patriot or hero, an illustrious states­man, or commander, is celebrated with the warmest effusions of joy, how much more grateful ought we to be, on the anni­versary of the birth of a cause, which brings freedom and deliverance, to milli­ons, who were groaning under the shackles of tyranny, despotism, and the most ex­treme indigence▪ Need I call up to your [Page 25] minds, those patriots who have struggled, and those heroes who have bled in the cause of liberty and mankind? Need I mention the names of illustrious reformers, who, in every age of the world, have outbraved the storms of persecution and with manly fortitude, have opposed the claims of ty­ranny both in civil and ecclesiastical af­fairs?—Their actions are recorded, their memories are blessed, their names will be perpetuated. They will be spoken of with veneration, and gratitude, whilst the sun, moon, and stars endure,—even to the latest generation: whilst their names are recorded on the page of history, let the memory of the cause which they laboured to support be imprinted on our hearts. The latest instance of this kind is the REVOLUTION IN FRANCE, which has been joyful to upwards of 25,000,000 pleasing to every friend of liberty, and hu­manity—and astonishing to all the world. THIS DAY being the 14th of July, calls up to our minds the destruction of the [Page 26] Bastile that place devoted for the innocent victims of tyrannic fury. Five years are now elapsed, since that happy and asto­nishing event took place; and as friends of the human race we rejoice at the deli­verance. In this happy revolution we ac­knowledge the hand of God, and remem­ber the day on which our fellow-men were delivered from the enemy. As men we feel the sacred influence of sympathy, and christianity teacheth us to "rejoice with those who do rejoice, as well as to weep with those who weep." We look forward to that happy period, when the demon of ty­ranny will cease to oppress, and afflict mankind; and we trust in God, that the French revolution is one link, in the great chain of causes, which will bring about that happy time. But whilst we rejoice in the cause of liberty, we must lament the numerous sacrifices, which the complete establishment of it, renders unavoidable. The enemies of the Revolution have en­deavored to tarnish and render it abortive, [Page 27] by encouraging treachery, civil insurrec­tions and bloodshed; but he who sits in heaven will laugh at their proceedings and put them all to scorn—"The wrath of man will praise him, the remainder there­of he can restrain." He will render the counsels of the wicked of none effect, that the man of the earth may no more oppress. ¹¹ We do not undertake to justify the conduct of every pretended friend to the French revolution; some have attemp­ted to disgrace it by their intemperate zeal, and sanguinary measures;—but even this has served the cause of the revolution, and in the end it will appear that God can bring good out of evil.—It is not the violence of men, nor the intemperance of measures, but the greatness of the cause, we ought to praise, and rejoice in;—It is not the wisdom of men that attracts our wonder, and en­gages our gratitude;—but the hand of God, we are led to admire and adore.

[Page 28]How distressing was the former situa­tion of the people of France, under an absolute monarchy;—almost constantly embroiled in wars at the caprice of their monarch, insecure in their persons,—forced from their families, and all that was dear to them, harrassed by their noblesse, an aristocracy which ate the fruit of their in­dustry, and a body of dignified clergy, who preyed on their vitals. They were kept in ignorance by those, whose office it was to enlighten and instruct them. They planted vineyards, without knowing who should eat the fruit thereof. They carried seed into the field without knowing who should gather in the Harvest. Their wives and their children, as well as them­selves, were frequently a prey to relentless insult, and cruelty. They were exposed to all the miseries of slavery, poverty, and distress.

Let their former situation be compared with their present;—how wonderful the [Page 29] contrast! If they are obliged to fight, it is in their own defence, and not as slavish mercenaries. Their laws are of their own making—their persons and properties invio­lable. Every one can now sit down "un­der his own vine, and his own fig-tree and none maketh him afraid." In some other countries, not only the bodies but the minds of men are enslaved—they are ob­liged to submit to the decisions of inter­ested though ignorant pretenders to spiri­tual authority. But in France priest craft as well as king-craft is done away,—every denomination enjoys the blessings of free and candid enquiry. Is it not surprising that such a change could take place in the course of five years—although opposed by all the formidable artillery of the com­bined despots of Europe? Who would not rejoice at the happy prospect which it affords? Who would not sacrifice every thing that is dear to him, nay, even life itself, rather than be deprived of such inva­luable privileges?

[Page 30]Whilst we rejoice this day in the eman­cipation of a great and powerful nation, let us not be forgetful of the revolution of this country, which may be considered as introductory to the revolution in France. You had been long oppressed and insulted, and new chains were forging for you—Your forefathers had fled from persecution and you made a noble stand against the spi­rit of persecution, which pursued you, and was about to settle here.—Your deliverance was brought about by the interposition of heaven. At the commencement of the re­volution, "Your hands had not been taught to war, nor your fingers to fight." Courage and resolution supplied the place of ignorance and inexperience. The jus­tice of your cause supplied the place of a numerous army.—Your cause was the cause of heaven.—Your enemies under the artful profession of being foster-fathers, and fos­ter mothers, carried fire and sword, havock and destruction, through your land.—They were experienced in all the art of [Page 31] war and had other bloody hirelings in their pay and service.—They opposed the power­ful principles of truth and justice, courted the vengeance of heaven, and set God at defiance.—You had to combat a king whose passions were paramount to reason and justice—A wicked ministry who had neither wisdom nor honesty, a government with the name but scarcely the shadow of liberty and representation, a people deluded, bribed, and corrupted, by those who rob, and plunder them; an army of worthless mercenaries, partly engaged through views of plunder, and partly for the sake of in­dolence.—These were your enemies from abroad, and these are at present the most inveterate enemies of the French.—Their conduct has for many years discovered the greatest pride, insolence, and low cunning.—They carry on their wars, not by bravery but by bribery, by encouraging treachery and dissensions, by circulating calumnies, and promoting massacres.—Their favourite maxim is "divide and conquer." Imita­ting [Page 32] the pride of Roman Glory they aim at no less than the dominion of the seas, and the empire of the world. To none can the adage be better applied, than to them. QUEM DEUS VULT PERDERE, PRIUS DIMENTAT."

But you had others to combat with—your enemies from abroad by corruption and fair promises caused you to have ene­mies at home; and "a man's greatest enemies are those of his own household." Your domestics were armed against you and you were armed against each other. It was owing to the mighty hand of God that you were delivered from internal ene­mies and from the tyranny of a foreign le­gislation. This was among the many in­stances when tyranny begat liberty, and yet endeavored to destroy its offspring—when Providence saved the innocent child and destroyed the wicked and unnatural parent.—When the Almighty supported the oppressed, and cut off the oppressor; [Page 33] justly may we say. "Lord who is like unto thee which deliverest the poor from him that is too strong for him, and from him that spoileth him." In the Lord Je­hova is everlasting strength.

After a long, unnatural, and bloody contest, you have now the quiet and undis­turbed possession of your liberty, and pro­perties. You have no haughty tyrant to exact obedience from you, at his caprice, and pleasure. You have no imperious Lords, to insult and oppress you. You have ho dignified clergy, nor mitred bi­shops, to impose penalties on you, on ac­count of your private opinions; or to ex­act from you the tenth of your labour and industry. If you have rulers, you appoint them, and they must be responsible. They are your servants and not your masters: Every official character is chosen by, and from among yourselves, and their duty and interest are inseparable from yours. As Christians you enjoy religious liberty, as re­publicans [Page 34] you enjoy civil liberty; the one is your prerogative as Christians, the other your birth-right as men; they are insepa­rable in themselves, it remains with you to preserve them inviolable, as an inheritance for posterity.

It is our duty as ministers of the gospel, to warn you against corruption, to exhort you to beware of moral, and political cor­ruption. We warn you to suppress ambi­tion, to beware of faction, and to "live peaceably with all men." Beware of en­trusting too much power to any, either in church or state. This has been the cause of eclipsing the purity of religion, and in­volving the world in bloodshed. The trou­bles of revolutions ought to be a lesson to mankind to prevent the necessity of them. Tho people seldom murmur or revolt with­out a cause; but they are justly punished when they give cause for their own com­plaints, and this is the case, when through indolence or inattention, they suffer them­selves [Page 35] to be brought under the rod of op­pression. The drunkard and debauchee may complain of sicknness, poverty, and a ruined constitution, but he is too well ac­quainted with the cause.

Whilst you continue firm and determined republicans, plain in your manners, correct in your morals, frugal in your oeconomy, united in your conduct; it may be said of you "one shall chase a thousand and two put to flight ten thousand." By this rule of conduct you will be strongly fortified against all your enemies you will have God for your leader and defen­der; but if ever you give power, worship, and reverence to any human creature, you serve an idol, and forfeit the favour of God!

You have given to the world the best mo­del of human government that ever was known, since the time that the Israelites were so foolish as to ask for a king. All [Page 36] other governments that have been called re­publics, commonwealths, or democracies, did not secure the rights and liberties of the people; a majority were overlooked and misrepresented; the nearer that any go­vernment has approached to a republic by equal representation, the more prosperity the people enjoy, the stronger they are, and the better enabled to oppose all their ene­mies. We do not undertake to vindicate your government from all errors, or to say that it is perfect: but this much we say that if there are any diseases in your constitution, they admit of a cure, and if incurable, you are well taught not to shrink from amputa­tion, "If thy right hand offend thee, cut it off, and cast it from thee."^* It is better that a diseased member should be cut off, than that the whole body should be infect­ed, and rendered incurable.

The enemies of the liberty and happiness of men have asserted, that civil wars are [Page 37] unavoidable in republics. This we deny, ^* and facts prove the contrary. The his­tory of the Israelites under a common­wealth, and under their kings, will shew the falsehood of the assertion. Under a commonwealth the tribes were united—But in the reign of their first king their civil wars began. The contest between the fa­milies of Saul and David; between Ju­dah and Israel, and their kings, shews what monarchy is. Let there be no pla­ces of extraordinary honor, or profit, and there will be no bloody contentious about filling them.

IF the profits arising from the crown of England, and its prerogative, had not been so great, there would have been less blood shed in the quarrels betwixt the houses of York and Lancaster. If the loaves and fishes were out of the question those delud­ed people would not have been involved in the present war. They have waged war [Page 38] against principles—they have declared for the suppression of reason and philosophy, they have resolved to stifle the principles of truth—to stop the progress of liberty—and they have appealed to the sword to es­tablish their cause. They have declared they will never treat with the French as a people, until they have chosen a king. By this declaration they are enemies to every friend of liberty; WE accept the challenge and let it be our prayer to the Almighty Ruler of all events to disappoint their wick­ed designs, and to fortify us against their intrigues.

THE eyes of the world are directed to the present bloody contest in Europe—The tongues of the oppressed, and of every friend to liberty are saying "we wish you success" This should recall to your minds, a recollection of your own virtuous strug­gle, for the cause of liberty, and indepen­dence. By the hand of [...]od you were led on to victory and glory. It ought to be [Page 39] your desire, and prayer to God for those who are engaged in the same honorable cause, that their contest may soon have the same glorious issue. The cause of the French concerns all men, but more imme­diately the liberty and happiness of these free and independent states.

WHAT the issue of the present contest may be, is beyond the reach of human calcu­lation to determine; infinite wisdom is alone competent to decide. But this much we may safely assert that if the French are unsuccessful, they are either unworthy of the blessings of liberty—or God hath thought proper to delay the suppression of tyranny, which is ANTICHRIST until a more proper time. But why should we suppose that this time is not God's time, for putting an end to civil and religious ty­ranny. In a certain sense it may said to be the desire, the wish and expectation of all nations. The voice of the oppressed is call­ing for freedom, the blood of the innocent [Page 40] victims of tyranny is calling for vengeance.

THE prospect of American affairs was frequently more gloomy than the situation of the French has yet been—and why should we distrust the same powerful hand, by which the Americans were saved and de­livered? Can we suppose that the wise dis­poser of all events—would lead them on thus far, through a number of intrigues and conspiracies—through the Red Sea of blood, through a wilderness of troubles, and leave them at last to the savage rage of merciless enemies, to be carried back to their former state of oppression, and bon­dage—and thereby blast the hopes, and disappoint the expectations, of all the friends of liberty in the world? Such a thought derogates from the perfections of God, and is an insult to the ruler of the Universe.

BUT it is said the French are deistical, nay atheistical; for they have abolished all [Page 41] religion. Was this the case, we might an­swer, that God frequently makes use of wicked men, to accomplish a good cause.—But why should we suppose that they are void of religion? Is it a proof of their want of religion, because they have abo­lished human establishments of it? Are they void of religion because they have changed their calendar—Are they void of religion because they have given free enquiry, and liberty of worship to all? Such charges are made against them, either by those who are careless of religion themselves, or by those who make it an engine of state poli­cy. To conclude.

A CONSTANT remembrance of God's protection and deliverance of us, is the best preservative against dangers.—If we retain a sense of God's power on our minds, we will be in less danger of ingratitude, or forgetfulness of his mercies. And surely it is neither unwise, nor unbecoming, in those who reap all the benefits of civil and [Page 42] religious liberty, to wish for success to others, who are gloriously contending for the same happiness. It is the cause of hu­manity, the cause of religion, the cause of God. Liberty, like the light of heaven, whilst it chears the hearts of numbers, is not diminished in its lustre. It is intended for, and ought to comprehend in its influ­ence, all the rational creatures of God.—Let us rejoice in the prospect which the pre­sent situation of Europe and the world af­fords! Let us pray that the rays of liberty as the path of the just, may shine more and more, to the perfect day—that God who executeth judgment for the oppressed, would break every yoke, and let the oppressed go free. AMEN.