THE perfection of a government will not save it from the evils of faction and party spirit. The divine government itself has long had its opposers. Immediately after its introduction on earth, as we learn from the book of Genesis, the chief of those rebellious spirits, who by a rest­less ambition had raised a war in heaven, visited the new creation, to sow sedition, and divide its happy inhabitants from their allegiance. He chose the serpent for his craftiness and subtilty, as the fittest instrument to scatter the poison of seduction, and to thwart the designs of wisdom. A temptation, most dangerous and alluring to man in his exalted and happy state, was propounded to the most suscepti­tible [Page 6] of the family of paradise. To artful intima­tions that they were unreasonably abridged in hap­piness, and held in ignorance by the tyranny of their Creator, were added the enticing promises of encreased freedom, the enlargement of knowledge, and sensitive pleasure. The temptation was fatal­ly successful, and a rebellion hence arose against God on earth, that has raged with awful virulence for almost six thousand years. It called forth the strong arm of power in the flood; on Sodom and its neighbouring cities; in Egypt and at the Red Sea, on a leader that arrogantly questioned, "Who is the Lord that I should obey his voice;" and a­gainst Korah and his accomplices, who dared to say to Moses and Aaron, the accredited ministers of a polity ordained by God himself, "Ye take too much upon yourselves, and wherefore lift ye up yourselves above the congregation of the Lord." The same restless and ungovernable spirit, raised the Jews against the prophets, to put them to death; it brought the Saviour of men to the cross, and persecuted his followers, until the divine gov­ernment, in justice to itself, sent an army to sack Je­rusalem, and to disperse a wicked, a stiff-necked, and a gainsaying people to all the winds of heaven. What it has done in later ages, may be learned from the encrimsoned page of history, and seen in every apartment of the mighty Bedlam, the great Lazar­house [Page 7] of man: Of man naturally anarchial, disor­ganized, and seduced by the promise of the father of lies, "Ye shall be as gods."

AS one object will be kept in view in the follow­ing discourse, it will not be necessary to descant on the excellency of one form of government above a­nother; it is enough for our present purpose, that this truth be acknowledged, that faction is, and has been, the lot of every government. The govern­ment of kings and nobles has its evils and dangers, which I need not repeat, as they have been the theme of the friends and foes of real liberty. And enthusiastic theorists alone will assert, that elective governments can be so pure in their principles, and so perfect in their administration, as to be perfectly secure from turbulence and insurrection. "As heaven's best beams turn vinegar more four," we must acknowledge, however degrading it may be to the human character, that faction has thriven most in the mildest governments; and that republics in particular, have been proverbially stormy and tem­pestuous.

IF it is asserted by respectable authority, that, "It is yet in experiment whether human nature can bear so free a government as our own;" he is not the enemy of liberty and of the people who would meet [Page 8] its difficulties, but he who would sedulously conceal and keep them out of sight.

THIS is my apology for selecting a passage of holy writ, that may lead to matter so unusual on this an­niversary occasion. It is a religious duty that we owe to our good government, to be armed against these wiles of faction, these "depths of Satan;" wiles, grown common by frequent repetition; but so flow of heart are men to understand, that they are until this day little considered by the great body of mankind.

DIVINE inspiration informs us, that the Jewish nation, during the reign of David, were prosperous and happy. When he died it is recorded of him, "that he died in a good old age, full of days, rich­es, and honors." The same truth is also apparent from many passages in the Psalms, in which, the glories of Christ's future kingdom are undoubted­ly shadowed forth, in the real prosperity of Israel, under the wise administration of the son of Jesse: "Out of Zion the perfection of beauty hath shone." It pleased God, however, for a particular sin of David, to send into his family the scourge of domestic discord. An unhappy event took place that awoke, and called into action, the worst of passions, in Absa­lom the king's son, the passion of revenge. With [Page 9] a temper soured by an incident, well known to all who read the word of God, he was soon the cause of serious trouble to his father, and the people he governed. When the viler passions are once rous­ed in the human heart, it is with difficulty they are laid. Chagrin, and disappointment, easily agree to acts of desperation. Possessed of personal accom­plishments, and the arts of address, young Absalom aspired at no less than the dethroning of his father, and usurping the government. To obtain these, he went through the usual process of every dema­gogue, and insinuated himself into the favour of the people. As parade and novelty are pleasing to the great body of mankind, "he prepared him chari­ots and horses, and fifty men to run before him:" An essay at show, borrowed from the wicked heath­en nations, as unusual as it was unlawful in Israel. But a custom being unusual and unlawful, is of­ten alone sufficient to recommend it to a race of creatures, whose "hearts are continually set in them to do evil." To administer justice between man and man, in a great nation, is an Herculean task. It seems at this time that the judiciary de­partment of his father's government, was unusually crowded with business, and as it is easier to fault, than to mend the measures of our rulers, this fur­nished a favourable opportunity to an unprincipled and aspiring young man. "He rose up early and [Page 10] stood beside the way of the gate, and it was so, that when any man that had a controversy, came to the king for judgment, then Absalom called unto him and said, of what city art thou? and he said, thy servant is of one of the tribes of Israel. And Ab­salom said unto him, See, thy matters are good and right, but there is no man deputed of the king to hear thee. Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice! And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand and took him and kissed him. And on this manner did Absalom to all Israel that came to the king for judgment. So Absalom stole the hearts of the men of Israel." The avenues to the human heart are numerous, with which designing men most commonly are pretty thoroughly acquainted. As men have refined in manners, they have refined in villainy. The state of manners with the Jews in this age, was comparatively rude; such open solicit­ation might now give offence. So bare a hook, might now be unsuccessful in the popular stream. But the essentials of matter and manner in this bu­siness have ever been similar, and have rarely failed, when adapted to the taste and biasses of a people. By "the way of the gate," we are to understand, ei­ther the entrance of the city, or the door of the court [Page 11] where justice was wont to be administred: Here he harangued the litigious, the choicest materials of a demagogue. Told them that his father had be­come a child and incapable of managing his king­dom; that the judges whom he had appointed were either negligent of their duty, or corrupt, and that bribery, and not justice, ruled in their decisions. And, that he might cover his ambition under appa­rent humanity, he was indiscriminately familiar with all his father's subjects. If any man had a contro­versy, let it be just or unjust, he showed himself his patron and friend. On condition they would raise him to office, he not only promised them more liber­ty, with a regular and impartial administration of justice, and decried the neglects, wickedness, and tyranny of their lawful prince; he could descend farther, when any of the multitude did him obei­sance as the king's son, he proclaimed his equality, and gave them the fraternal kiss. Thus he stole the hearts of the men of Israel, and a more proper metaphor than theft, cannot be applied to those who seek to weaken public confidence in legitimate government, to answer their own vile purposes. For the people were bound to David his father by the constitution, by oaths of allegiance, and by his divine election and anointing as king.—When God in his providence is about to scourge a nation with such characters as Absalom, a train of inci­dents [Page 12] seems to be laid, to ensure the accomplish­ment of their purposes. It appears of astonishing that a youth should stir up so great a portion of the peo­ple, against a king distinguished for religion, the love of his subjects, and the well earned same of many victories. But it must be considered, that many of the partisans and favorites of Saul his pre­decessor, were still living, and out of place at court, who had been in the interests of Ish-bosheth, Saul's son, and who either were fearful of their personal safety, or certainly despaired of being benefited by the present administration.

THE haughtiness of Joab, the captain of the king's hosts, his impunity in atrocious wickedness, and his being suffered to march against his fellow citi­zens, had lessened the character of David in the eyes of the people. Other public officers proba­bly did not excel in prudence, as a long continu­ance of power and prosperity, is rarely supported with dignity by the greatest characters. And what was more than all the rest; the sin of the king in the matter of Uriah, was fresh in the minds of his subjects, and had a tendency to make them anxious for their dearest possessions, and their lives. The name and infamy of Bath-sheba, was the topic of her sex, and her power was dreaded.

[Page 13]AS an anvenging God had laid all these circum­stances in a train, the way was prepared for an ex­plosion of the same passions, as were awoke by the conduct of Pisistratus in Athens, and Tarquinius in Rome.

THE seeds of rebellion being thus sown in Jeru­salem, Absalom, to conceal his designs from his fa­ther, could appear religious if occasion required. With apparent filial submission, he requested the lib­erty of going to Hebron, a place about sixteen miles distant from the seat of government, to pay a vow. Meanwhile, his creatures were dispatched to every part of the kingdom, who, upon an agreed signal, were to proclaim him king.

THE conspiracy soon grew so strong, that even Ahithophel, the king's counsellor, made "precious confessions" and joined it. When the intelligence arrived, that "the hearts of the men of Israel were after Absalom," the court and family of the king were filled with consternation. It was resolved to leave the city of Jerusalem, and take refuge in the wilderness. An aged monarch flying with a rem­nant of his tried friends, before an unprincipled pa rricide must have afforded a moving spectacle. As they passed the brook Kidron, it is recorded, "that all the country wept with a loud voice. [Page 14] David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went up barefoot, and all the people that were with him covered every man his head, and they wont up, weeping as they went up." The good king in his troubles did not give vent to pas­sionate language, or attempt suicide, like an un­successful philosopher in modern revolutions. Feeling that this scourge was raised up for his own, and his people's sins, his heart was soft and peni­tent. He pitied and forgave his enemies, and with the enlarged views of a christian, looked up through second causes, to God the first cause. When the priest, from attachment to their aged prince, were bearing the Ark of God in his fugitive train, that it might prove his defence, he bid them carry it back into the city, with these dignified sentiments. "If I shall find favour in the eyes of the Lord, he will bring me again and shew me both it, and his habitation. But if he thus say, I have no delight in thee: behold here am I, let him do to me as seemeth good unto him." On being informed that his friend Ahithophel had joined the conspi­rators, no terms of reproach escaped from his mouth, But a modest and humble ejaculation, that "the Lord would turn the counsel of Ahithophel into foolishness." The same amiable temper also marked the character of the suffering and afflicted [Page 15] king on his arrival at Bahurim, a village in the tribe of Benjamin. Shimei a descendant of Saul, Da­vid's predecessor, took this occasion to express his family antipathy, by publicly cursing the king, and casting stones and dirt. Those who stood round his royal person, felt as all natural men would feel on such an occasion: they begged the liberty to go and take off his head; "no," replied the king, "let him curse. Behold my son which came forth of my bowels seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse, for the Lord hath bidden him." During these transactions, Absalom and his accom­plices had entered Jerusalem, with the shouts of "God save the King." But an unprincipled man, who is base enough to pay obsequious address to the people, that he may in this way raise himself to places of power and trust, rarely fails either to betray them, or to become licentious in his pros­perity. With Ahithophel as his oracle, he imme­diately did an act, that rendered him despicable in the eyes of all those whose favourite he had been. This counsellor, whose wisdom was literally turned into foolishness, told the young usurper, that it was important to establish it in the minds of the peo­ple, that the ancient regimen was never to return, and that he and his father were never to be recon­ciled, and that to accomplish this end, it was poli­tic [Page 16] to maintain a public incestuous intercourse with his father's wives, and choose a select number of assassins, who might pursue, overtake, and dispatch his father and associates. The first part of the counsel pleased, and was put into execution in the sight of all Israel; and altho' the latter met his ap­probation, Absalom was over-persuaded by another designing counsellor not to adopt it, but to gather the people, en masse, and pursue his opposers, and wipe them from the face of the earth.

AHITHOPHEL, seeing that his counsel was not ta­ken, with all the factitious dignity of a modern phi­losopher, who cannot brook contradicton, "arose, saddled his ass, got home to his house, and hanged himself." As the crisis approached, in which the fate of the kingdom was to be decided in battle, we find our young demagogue rash, precipitate, and parricidal. But on the other hand, the king was cool, deliberate, and affectionate. With all the fa­ther in his eye and voice, he bid the commanders of his forces, to "deal gently for his sake with the young man, even with Absalom." The armies encountered in the wood of Ephraim, and twenty thousand men fell by the sword on the spot, and a still greater number was slaughtered in the retreat of the insurgents. While Absalom on a mule was fleeing from his pursuers, the hair of his head, of [Page 17] which he had a remarkable quantity, caught in the thick boughs of an oak, "And he was taken up between the heavens and the earth, and the mule that was under him went away."

INTELLIGENCE of his situation was brought to Joab, the king's commander in chief, who took three spears and thrust them thro' his heart, "while he was yet alive in the midst of the oak." The trum­pet was blown, and the people ceased pursuing. Absalom's body was taken down from the tree, thrown into a pit, and covered with an huge pile of stones. "And all Israel fled every one to his tent." Thus ended the life of an unprincipled, and aspiring young man, who stole the hearts of a great people. Similar causes ever have, and ever will, produce similar effects.

THE doctrine of human depravity can be proved by the history of every nation, without the aid of the holy scriptures. "A dispassionate view of human events, affords demonstration, that the fiery and de­structive passions of enmity and contention, are more congenial to the natural human heart, than the mild and benevolent sentiments of peace and love."^* All are by nature greater lovers of their own dear selves, than of their neighbours, and the public good. [Page 18] And as with this, temper, there cannot fail to be different interests, and different tastes and faculties, the latent causes of faction, are the hereditary, and perpetual inheritance of mankind. That a human government should ever be so constructed, as to ob­tain universal support and suffrage, until God has radically and universally changed the human heart, may be a pleasant dream to a philosopher, but it cannot be a reality. I hope, therefore, that I shall not be severely censured, as trespassing on ground that does not belong to my profession, while I at­tempt to throw in my mite, to check a spirit of dis­order and indiscipline, that like a giant, seems to be bestriding the nations, and laying prostrate their government, religion, and happiness. In doing this, I wish not to be thought an enemy of necessary re­form, or as unfriendly to the principles of rational liberty. "There is a time to break down, and a time to build up." As the former, as it relates to government and religion, is more pleasing to hu­man nature, and the latter more applicable to this country, I have; on deliberation, determined to risk the popularity of the following sentiments.

THE sacred story to which we have been attend­ing, may naturally lead us to consider the materials, of which factions and conspiracies have usually been composed in free governments—By what methods these materials have been brought into action— [Page 19] And what has been the general issue;—With the practical inferences thence arising.

I. THE materials of all conspiracies against good government, have always been composed of igno­rant, or wicked, subjects and citizens. "It is easy and natural for weak, and uninformed minds, to construe zeal for efficient government, as evidential of a heart fond of despotic power and hostile to the principles of civil liberty."^* Hence, much op­position has made its appearance from the honest errors of minds led astray by preconceived jealou­sies and fears. But there would be little danger from the ignorant, were they not spurred to action by the ambitious, aspiring, and abandoned. An ig­norant man can only be pitied, who is the mere puppet of a sly intriguer, that, like a mountebank, sets behind the skreen, and manages him before the spectators for his own emolument. The wicked, and unprincipled, are much the most formidable class of citizens, which all good governments are in danger of having arrayed against them. While the ignorant may be enlightened and reformed, the un­principled rarely, yield to the force of truth, but are obstinate in error, and will not be persuaded "al­tho' one rose from the dead." These desperate characters, always encrease in proportion to the ease [Page 20] with which the means of wealth and luxury, can be obtained, and are the same in all ages and countries. Perhaps a more perfect description can­not be given of them, than that of the Roman Or­ator, when informing the Roman Senate, what char­acters had joined Cataline's conspiracy. Although the description is familiar to the school-boy, it may not be improper to repeat it.

"THE first class, consists of those, who having great debts, but still greater possessions, are so pas­sionately fond of the latter, that they cannot bear the thoughts of infringing them. This, in appear­ance, is the most honourable class, for they are rich: but their intention and aim are infamous. The next consists of those, who though oppressed with debt, yet hope for power, and aspire at the chief management of public affairs; imagining they shall obtain those honors by throwing the state into con­vulsions, which they despair of during its tranquili­ty. The third; those who coming to the sud­den and unexpected possession of great wealth, have run into all the excesses of luxury and profu­sion. These, by building fine houses, by affluent living, splendid equipages, numerous attendants, and sumptuous entertainments, have plunged them­selves so deeply in debt, that in order to retrieve their affairs, they must recal Sylla from his tomb. [Page 21] The fourth; a mixed, motley, mutinous tribe, who have been long ruined beyond hopes of recovery, and partly through indolence, partly through ill management, and extravagance, are persecuted with arrests, judgments, and confiscations. The fifth are parricides, assassins, and ruffians. The last are debauched with city extravagance, such as you see with curled locks, neatly dressed, whose whole labor of life, and industry in watching, are exhausted upon midnight entertainments. Under this class we may rank all gamesters, and the lewd and lustful of every denomination. These slim delicate youths, practised in all the arts of hollow­hearted politeness, not only know to sing and dance, but on occasion can aim the murderous dagger, and administer the poisonous draught."^* Such charac­ters, with few exceptions, are the natural enemies of all governments, and readily embrace revolu­tionary principles. In short—every government that has for its object, "the punishment of evil do­ers, and the praise of them that do well;" to paro­dy the sentiments of the same author, is a contest of integrity with treachery, of piety with profane­ness, of honor with baseness, of moderation with unbridled licentiousness, of sound reason with de­praved understanding and phrenzy. In a word, it is a struggle of equity, temperance, prudence, and magnanimity, with iniquity, luxury, idleness, and [Page 22] rashness. In a wicked world, the materials are al­ways at hand, to revolutionize for the worse, and with a few fanatics or theoretic philosophers as pioneers, are easily brought to attack the fortresses of public tranquility, of national happiness and se­curity.

II. IN the second place as proposed, let us spend a moment in showing how the materials of faction and conspiracy, are, and have been marshalled, a­gainst order, and the empire of the laws. And here I would premise, that where the great body of a people are vicious, and there is a weak executive, it is no great atchievement to overturn, or check the progress of the best civil constitution. A fool­ish Greek could burn a spacious temple, in which the highest skill of architecture was displayed, and the wealth and labour of many nations was collect­ed. A very weak hand may throw down that, which it requires wisdom and strength to rear, and a very boy, by casting a stick or stone, can stop a piece of mechanism, which, it required ages to in­vent and mature. A French writer boasted that one Voltaire was sufficient to overthrow a system, which it required twelve apostles, and an host of martyrs to establish. To which bishop Horne re­plies in the following striking similitude. "When a candle burns, and gives light to a house, many [Page 23] wonderful things contribute to the phenomenon. The fat of an animal is the work of the Creator, or the wax of a bee is made by his teaching, the wick is from the vegetable wool of a singular exotic tree, much labor of man is concerned in the com­position, and the elements that inflame it are those by which the world is governed. But after all this apparatus, a child or a fool may put it out, and then boast that the family are left in darkness, and are running one against another. Such is the mighty atchievment of Mr. Voltaire; but with this difference that what is real darkness, he would call illumination."^* The same may be applied to gov­ernment. In the history of republics in particular, how often have we found the great interests of so­ciety, sacrificed to the conceit, the ambition, and obstinacy of individuals, who have had credit e­nough to make their passions and caprices, interest­ing to mankind. While we peruse their annals, we are ready to exclaim with the Apostle, "behold how great a matter a little fire kindleth."

THE materials of faction and conspiracy, have u­sually been marshalled against order and the em­pire of the laws, in one or all of these three ways. By addressing men's passions and flattering their prejudices—By mistating and discoloring facts—And by humouring the taste of the age.

[Page 24]1. AMBITIOUS and designing men commonly addresses men's passions and flatter their prejudices. This was abundantly the case with the aspiring young man, to whose history we have been attend­ing. In his exile with the king of Geshur, he had learned the stile of a vicious court, and the pomp of royal magnificence. And as the Jews passionately desired a king, like other nations, his first appear­ance, as heir apparent, was with a profusion of chariots and footmen, and his first address to the prejudices of the soured, discontented, and litigious. Error always address the passions and prejudices; truth scorns such mean intrigue, and only addres­ses the understanding and the heart. The worst enemies of free governments are scarce discernible, they dip in the same dish, and like a distinguished member of an ancient and innocent family, talk much of the poor, and wonder at the waste of oint­ment, even on their Saviour's head; not that they care for the poor, but have their own vile purposes to serve, by this shew of benevolence and humani­ty. So long as the world exists, there will be an inequality in personal talents, and property, which will be a source of continual envy and jealousy to those who do not possess them. He who on every occasion, seeks to encrease this envy, and spread this natural jealousy of the great body of mankind, against talents and wealth, will rarely fail to meet [Page 25] with success. To defend, on every occasion, the supposed privileges of such characters, as were marked by the Roman orator, to embrace, not on­ly their interests, but adopt their capricious passions, cherish their presumption, indulge their rapacity, gratify their taste for pleasure without expense, and feed their antipathy to all governmental restraints, is one of the grand secrets of revolutionizing. The specious mask of zeal for the rights of the people, is a favourite dress of lurking and dangerous ambi­tion, and the turbulent, and aspiring, always re­proach their government. "Such as walk after the flesh," saith the Apostle, "despise government, presumptuous are they, self-willed, they are not a­fraid to speak evil of dignities." "With a shew of humility," saith the Psalmist, "they lie in wait se­cretly as a lion in his den; they lie in wait to catch the poor; they crouch and humble themselves, that the poor may fall by their strong ones."

THERE are but few recorded in the annals of mankind, who have destroyed liberty, and prostrated free governments, who did not begin their career, is these obsequious arts of demagogy, and end in tyranny. The exact point, between power and lib­erty, never was, and perhaps never will be found, in this imperfect state; this is a precious circumstance [Page 26] to the unprincipled, as it affords a plausible pre­tence for perpetual change.

FROM the disorders hence arising, that have dis­graced republics, the advocates of despotic power, have drawn arguments, not only against republican­ism itself, but against the very principles of civil lib­erty. As instability, injustice, confusion, and for­eign influence, introduced into public councils, have been the mortal diseases, under which popular governments have every where perished: tyrants have taken heart; and nations, to be more safe, have often been willing to be less free. Such general joy, perhaps, never pervaded Great-Bri­tain, as at the restoration. Charles II. with all his vices, was esteemed a blessing, compared to the tyranny of an unstable parliament, and the lordli­ness of the Protector.

BUT, says a writer, whose words I have already used, "If liberty is to faction, what air is to fire, an aliment, without which it expires, it would be as foolish to wish to destroy liberty, because it nour­ishes faction, as it would be to wish the annihila­tion of air, which is necessary to animal life, because it imparts to fire its destructive agency."^* Al­tho' that liberty, which at present is contended [Page 27] for in Europe, would be better resembled by a ty­ger, than a goddess, there is yet such a thing as ra­tional liberty, which, it is to be hoped, the nations will not be discouraged from attempting, by the madness of the present times; and, that oceans of blood will not be shed in vain. It is one of the curses of the apostacy, that men can never rest sat­isfied with the mean of all extremes. The most popular writers on government, in this age, have taken almost the directly opposite ground, of those in former ages. Instead of attempting to define the portion of power, necessary for the very exist­ence of any government, their whole genius is spent, in inquiring into the possible consequen­ces of power. It is easier to discolour, and dis­figure, and by the dextrous arts of political legerdemain, to transform real existences, into hydras and gorgons, than to traverse the wide field of experiment. And, as obscurity, is much oftener in the passions and prejudices of the reason­er, than in the subject, many, through their unto­ward biasses, have become so entangled by words, and names, that, "while they promise liberty, they themselves are the servants of curruption."

2. AMBITIOUS and designing men, accomplish many of their purposes, by mistating, and discolour­ing [Page 28] facts. As the government of Israel, was estab­lished by God himself, there is little reason to sup­pose, that the vile suggestions of Absalom, had any more foundation, than those of the first great disor­ganizer, "the liar from the beginning." Aspir­ing men, of all sinners, have the greatest antipathy to light. Their counsels, like those of pandemoni­um, must be held in that light, which in scripture is called great darkness, to be successful. In the terrible convulsions, that have happened in ancient republics, and kingdoms, the true causes were rare­ly apparent to the great mass of the people, till af­ter their effects were produced. As a harpooner more easily draws the heart's blood of the monarch of the deep, by setting him a flouncing at a cork, or buoy, than by an open and direct attack, there have been few instances of successful demagogy, where some cork, or buoy, has not been thrown out, on which the populace might flounce, and spend their rage and strength, until they might be taken at pleasure. When Pausanias, of Lacedemon, thought himself too great to remain a subject to his government, he flattered the Helots and Missinians—slaves that were ever ready to rebel against their masters—and secretly corresponded with the ene­mies of his country. While he was inviting the as­sistance of the Persian monarch, to help him enslave his fellow-citizens he was visibly the poor man's [Page 29] friend, and wept over the evils of aristocracy. The same methods of self-aggrandizement, with little va­riation, were pursued by Pericles and Alcibiades of Athens; by the Gracchi, Sylla, Marius Cataline, and Caesar, in Rome; by Oliver Cromwell, in England; by Marat, and that succession of decapita­ted villains, who, of late, rode on the whirl­wind, and directed the storm of a national mob. Some cunningly devised pretence of public good, or some imaginary monster of despotic power, has always been the standard, to rally men from their ordinary occupations, to butcher one another, and wallow in blood.

TAUGHT to view with awe, or admiration, those in public stations; the merit or odium of measures, to which numerous unforeseen causes may have contributed, has ever been imputed to men, and not to circumstances. "Party spirit," says an anonymous writer, "rarely rushes to the front of the stage, brandishing his bloody arm over the affrighted crowd, but he wanders behind the scenes, presents his dark lantern, aims the assassinat­ing dagger, cuts the sinews of public confidence, and poisons the fountain of social life." Under this head may be ranged the forging of private cor­respondencies, the fabricating of offensive anecdotes, and obnoxious innuendoes, mutilating and distorting [Page 30] the measures of the men in authority. Like the cry of Fire! or, Stop thief! set up by felons in populous cities, private plunder and emolument, has been the object of those who sound an alarm, "that your liberty is menaced," in countries constitution­ally free and happy.

3. DEMAGOGUES always humour the taste of the age. The love of pre-eminence is one of the strong­est principles in man. And it is curious to trace this love in all its effects. Though the tastes and pursuits of different ages, may be different, we shall always find the original principles in man, the same, and designing men, like bubbles, ever riding on the top of the popular stream. In the ruder ages of the world, the darling pursuit of mankind, was war, military glory, and conquest, and the most suc­cessful madman was the idol of the people. When heathenism was swept away by the power of the christian religion, even the innocent, and meek reli­gion of Jesus, became the instrument to obtain pop­ular applause. The love of pre-eminence, led some to climb mountains, and build towers, on which they might stand, and show their extraordinary de­votion. Others shut themselves up in monasteries, and nunneries, to evince their deadness to the world, and the nighness, in which they lived to God, or went to drive infidels from the holy land. [Page 31] In another age, the same spirit sought a reform, and really altered many abuses, but hastened into the opposite extreme, until even reformation itself want­ed reforming. The singular revival of religion, in this country, half a century since, in which, no doubt, the spirit of God was remarkably poured out, and much good accomplished, is also, illustra­tive of the same idea. Men, for pre-eminence sake, were affected in their bodies, as well as their minds, saw extraordinary appearances, cried out in high transports, preached, prayed, and exhorted loud and earnestly, sang through the streets, and were indiscreetly and hastily zealous. But, because the taste and manners of the times, are altered, we are not to suppose, that the spirit, which led in the extravagancies of those days, is now asleep. The same love of pre-eminence, that once made zealots, and crusaders, now makes sceptics. Decent irreli­gion, now assumes to itself, the same airs, and in­dulges the same rancorous censure. When Absa­lom would go to Hebron, to pay a vow, religion was made the stalking horse, and sacrifice, the shout­ing horn, of sedition and usurpation.

BUT, demagogues are not now to be looked for, in the seats of religion; for this has not now the chief seat in the synagogue. The tide of the world, is not setting this way; and, men whom the sin of [Page 32] Diotrephes, easily besets, always follow the tide. It is not in fashion to kneel before crucifixes, but to worship, and adore human reason, falsely so call­ed; and, the rage for relics, is now spending itself on testacia, in search of Mammoth bones, making experiments on air, or casting the age of the world from the lava of burning mountains. "Where the carcass is, the eagles will be gathered together. The paraphernalia of the naturalist and chymist, is now substituted for the cowl, by the modern disciples of Ignatius Loyola. Were the scales of prejudice taken from our eyes, we should see, that this reading of human nature, is just; and that he who once believed in legends, and he who now doubts of self-evident propositions, are the same characters. The taste, and favourite pursuits of every age, has had its uses, but their extremes have been highly vicious. The desire to have our thoughts our own, and to be independent in senti­ment, is commendable. But when we carry this desire of independence too far, it is as fallacious, as it is dangerous and criminal. There is no such commanding dignity of mind, in a man's trying to differ from his progenitors, as to government and religion, as some suspect. The unnatural produc­tions of a hard and stupid heart, often lead a man to mistake his own restlessness, for activity of genius, and his own captiousness for sagacity of un­derstanding. [Page 33] The world probably progresses in knowledge; but the analogy between the natural, and intellectual systems, evinces that new thoughts, are as rare as comets, and other new appearances in nature. A little acquaintance with antiquity may convince us, "that there is no new thing un­der the sun." From the days of the school-men, to to the present time, a great portion of enthusi­asm has mixed itself with science, as well as with religion. Every age has been overstock­ed with imagined original genuises, who have scourged mankind with their theories, and blinded them with new discovered light. Had the philoso­phers amused themselves with their categories, and predicaments, they might have been innocent, and harmless lunatics. But now, unfortunately for mankind, they have turned their whole attention to the fabricating of new theories in government, and religion. Being unwilling to learn wisdom from what is past, and like anatomists make exper­ments on the dead, they seem to demand the world for a museum, and the living for dissection, and like the "restless iron tongue of death, to call for millions at a meal." Nay more, they seem to be waging the war of the Titan's, and piling the earth in heaps, to climb at heaven. They will undoubt­edly meet with the same success as their fabled pre­decessors, and be buried by the mountains they have [Page 34] set in motion. In these monstrous efforts, the world has already found that "the little finger" of philosophy, "is thicker than the loins" of super­stition; and that the "tender mercies" of mod­ern liberality in religion "are cruelty."

IF Cromwell had to affect experimental religion to accomplish the toils of his ambition, by the impe­rious taste and manners of his day; from the pre­vailing taste of this age, we must expect similar characters to boast of their philosophic christianity, of their deism, and atheism; as these are the most prevalent sentiments of the once christian world. It is not said now, "Stand by thyself and come not near to me, for I am holier than thou;" but "stand by thyself and come not near to me," for I know more "than thou." The infallability of the Pope, and the divine right of kings, seems to have trans­lated itself from the conclave of superstition, to the stoa of philosophy—From the courts of intriguing despots, to the secret, self-created created societies of modern illuminati.

HAVING considered the materials of which fac­tions and conspiracies have usually been com­posed, and the methods by which they have been brought into action: we are guided by the passage of sacred history, to which we have been attending, to inquire the general issue.

[Page 35]III. WHEN Absalom, to human appearance, had nigh accomplished his purpose, a nation afflicted with his daring ambition, and unnatural crimes, roused to oppose him. He was defeated in battle, and in the confusion of his retreat, his hair caught in the branches of an oak, and his mule went from under him, leaving him between the heavens and the earth. He died by the hand of violence, was thrown into a pit, and covered with a pile of stones, and his followers, in the true style of a mob, noisy and tur­bulent when successful, but mean-spirited and cow­ardly in defeat, "fled every one to his tent." In like manner the great deceiver and disorganizer, who, "from the beginning, abode not in the truth, is to be cast into the bottomless pit, that he may de­ceive the nations no more." Altho' "he hath now great wrath, because he knoweth that his time is short," blessed be God, his chain hath an end. Those whom he now "leads captive at his will," shall turn against him, and aggravate his future con­demnation. The pride of Korah, and his accom­plices, set up the holiness of the congregation of Israel, against its priesthood, and the power of the people, against the civil magistrate, altho' support­ed by a well authenticated divine commission. The earth opened her mouth and swallowed them up. The Jews refusing to submit to legitimate govern­ment, and wasted of the partizans of faction, have [Page 36] ceased to be a nation, are dispersed through the world, and are hated and despised of all men. The history of the Grecian, Roman, and French repub­licks, those Vesuviuses of impassioned man, to which allusions have already been made, might here be read. It is distressing to a benevolent mind, to survey the struggles of parties, the proscriptions, the massacres, and assassinations, that have been guided by popular villains, ever issuing in their own, and their country's ruin. Not an instance can be found, of one, who flattered and misled the people, but either he perished in the storm he had raised, or ended in the fallacious glory of a Ceasar. Indeed,

WHEN Absalom got into precarious power, we find him no more the fawning sycophant of the majesty of the people. We hear no more of his kissing and bow­ing, or tender wishes to redress the wrongs of his in­jured fellow citizens. He forgot his ladder, grew gid­dy with its height, and fell. And an instance is chal­lenged, where the leaders of factions and conspira­cies, [Page 37] under mild governments, or those simple ones that are led by the magic sounds of visionary liber­ty, have ever gained any thing by change. Both have always lost. Even where a nation has been considerably oppressed, when they have at­tempted to break their shackles at the instance of popular courtiers, they have ever resembled the man, who took "seven other spirits more wicked than himself;" their last state, has ever been worse than their first. In a word—of demagogues it may be said universally, with Mr. Pope, as of man whose self-love has lost reason's comparing balance.

HAVING considered the materials, of which fac­tions and conspiracies have usually been composed, in free governments; by what methods they have been brought to act; and what has been the gen­eral issue. Your patience is craved, while a few practical inferences are made from the subject.

1. PERSONAL accomplishments, and brilliant tal­ents, are no infallible evidences, that' a man will make a good ruler. We read nothing of Absalom's wisdom, virtue, or learning, in the laws of his country, or of any distinguished, disinterested, and patriotic atchievement. His first introduction in the sacred memoirs is on this wise; "In all Is­rael [Page 38] there was none to be so much praised as Absa­lom for his beauty: from the sole of his foot, even to the crown of his head, there was no blemish in him." Personal accomplishments, and brilliant tal­ents, have in a few solitary instances, made an hap­py assemblage with distinguished virtues. But more generally, they have been the scourge of their possessors, and of the world. The moment a man is conscious of them, he is undone; for he immedi­ately thinks himself born to command; walks with fastidious contempt over the ashes of his ancestors; and growing delirious with his own supposed orig­inality, he sees "luminous periods," and the "splen­dors of a bright and glorious day," marching before him.

BUT. after all, brilliant talents have imposing charms, and will command respect, and this is not one of the lesser evils of elective governments. In giving our suffrages, we insensibly forget, that a sound mind stored by industry, and fortified by re­ligious principles, is always the most useful in church and state.

IT does not occur that belles lettres and legislation have little connection, and that popular assemblies have ever suffered more for the want of candid, and dispassionate hearers, than dashing, and imposing [Page 39] speakers. The former, commonly bear the heat and burden of the day, while the latter are rarely seen in their seats, but on subjects, in which they can pronounce their own eulogiums to the gallery, or flatter the prejudices, and humour the taste, of the age.

2. AND, with equal certainty, we may infer, that those who are most ambitious of preferment, are the least fitted for it; as the best qualified, are the most modest, and self-diffident. The love of honor and preferment, when kept within due bounds, may animate the patriot, and fire the hero. Still, however, more sacred and venerable princi­ples, than the praise of men, claim the chief direc­tion of human conduct. When the respect we pay to the opinions of men, encroaches on that reverence, which we owe to the Deity, to the voice of conscience, and the sense of duty, it becomes criminal, and highly dangerous. The Jewish ru­lers were charged, not with loving the praise of men; but, that they loved it "more than the praise of God." When vain glory, usurps the throne of a man's heart, the eye of his mind is turned from the ends, which it ought, chiefly, to keep in view, and there is no crime which he will not commit, to insure his own aggrandizement. While such a character, will set himself up for sale, [Page 40] to do evil, virtue and worth, will never cry them­selves, like courtezans, in market; they blush at the thought of soliciting notice. If the splendor of office, dazzles the unthinking, and unprincipled, it has, in itself, few charms to the upright, and con­templative. The freedom of retirement, was long sighed for by that faithful servant of the public, who has justly been denominated, "the father of his country." The pious, and humble, are more anxious to improve the talents they have, than to be credited with more; they connect the retribu­tions of eternity, with the use, or abuse of a post of honor. Hence they are ever modest, and diffi­dent, and go into place from a sense of duty, rather than from the thirst of distinction. And, while as­piring thistles are trode down of every wild beast, these choice cedars, cleave to their native soil, and, either gloriously keep their station in the storm, or fall with all the leafy honors of the forest at their side.

3. THOSE who speak of great reforms in gov­ernments, already free and happy, are dangerous characters. "While we set under the shade of our own laws," says a nervous writer,^* "and feel all the cherishing benignity of our own government, it is fair almost to look with distrust and prejudice, [Page 41] on all projects of change whatever. When the ca­price of innovation, and the indefinite love of polit­ical novelty, gets abroad, it always ends in blood. The mildest professions and projects of reform, are, at this time, only the first steps of the scale of de­struction, the initiative forms of that towering fab­tic of mischief, of which they meditate in their hearts. That liberty, which has been the state pre­tence of change in free governments, has been sub­versive of all freedom: as it affords to factious leaders, a language unintelligibly imposing, and rich in the unideal terms of raving philosophy. In times of seditious machinations, let us cleave to our religion, and our constitution, as the refuge of our hopes, as the haven and anchorage of freedom. The present moment calls rather for restraints on licentiousness, than control of power. If we are virtuous and firm, little is to be feared from those knots of speculating politicians, who would open the flood-gates of foreign intrigue, and whelm us in the billows of tempestuous liberty.

4. FROM the striking resemblance between the first author of faction, and his subordinates, among men; we learn, that the objections against good hu­man governments, and the divine government, are the same, of course, that the interests of pure chris­tianity, and real civil liberty, are intimately blend­ed. [Page 42] The grand object of the great seducer, is to weaken the confidence of creatures, in the Divine Executive. To make them believe, that "he is an hard and austere master, reaping where he has not sowed, and gathering where he has not strawed." That he has no right, to do so absolutely, "as he will with his own."

THAT, his governing by plan, or "fore-ordain­ing whatsoever comes to pass," his taking the praise to himself, of their formation to good subjects, and citizens, and not leaving it to the strength of their own natural principles, abridges human liberty. They think they cannot be free, while the head of government, by an exertion of power gives complex­ion to their habits, and keeps them through con­fidence in his rectitude unto salvation.

THAT he errs as to what ought to be supremely loved and worshipped. God declares, as he is the sum of public good, he has the sole and unalienable right to the supreme affection of his creatures, and that it is highly sinful in them to bestow it on them­selves. But creatures, mistaking the habits of re­bellion, for nature and reason, lay claim to an e­qual prerogative, and affirm, that "the potter hath" not "power over the clay, to make a vessel" to any thing but "honor." And that they have a natural right, to say "What dost thou? and, Why [Page 43] dost thou thus?" It seems a stretch of power in God, to "give none account of any of his matters." And it is the united decree of all his discontented subjects; "We will not have" God "to rule over us," in this imperious and sovereign manner.^* Nay, it is carried without a dissenting voice, by all the partisans of the father of lies, that there shall be "No God:"^† No supremely perfect, and un­alterable law; no penalties of perpetual imprison­ment for men's doing as they please; Hell, like a Bastile of despotism, has public consent to be demol­ished, or be converted into a penitentiary, and all the lusts are to be manumitted by the majesty of the people. I should not dare treat these grave truths in this manner, did I not feel it to be of importance, to impress this audience with the strik­ing resemblance there is between the objections that are made, against that system of divine government revealed in the scriptures, and good human govern­ments. The popular notions of opposing human gov­ernments, altho' in many instances just, need not pass for any thing new, or originally pure in the heart of man. However, I hope none will construe this, as evi­dencing a heart unfriendly to civil liberty. No, let every tyrant, whatever name or garb he may assume, be brought to the dust, and the oppressed of every nation, hew the chains unnecessarily imposed, "link from link." But let them take heed how they strike [Page 44] at the prerogatives of the Most High. Contending with the Almighty, will not "instruct him." And he that reproveth God, must answer it. That which has been done by wicked men, ever since the aposta­cy, against the king of heaven, is now doing against good government. Satan, in every shape, still ap­pears "an angel of light," and would, if it were possible, deceive the very elect. The grand object of that fungous growth of mock patriotism, which is generated and nourished by the benevo­lent sunshine of real liberty, has been to destroy systems of human good, and to arm vice against virtue, confusion against order, and licentiousness against law. To cut the nerves of wholesome re­straint, to bring into contempt those, who are "ministers of God for good," to the righteous, and lead "all the world a wondering after some beasts" of human imagination. The materials of opposition, the manner in which they have been brought to act, and the general issue in both in­stances, as it respects God, and the good ruler, al­ways have, and always will be the same. And al­tho,' "order will eventually spring out of confusion, and light out of darkness;" these addresses to men's passions, this flattery of their prejudices, this mistating and discolouring of facts, this humour­ing the taste of the age, are exclusively, those en­gines of Apollyon, which "brought death into our [Page 45] world and all our woe." These have made the earth, an Aceldema, and a Golgotha, and portend the torments of the factious and seditious, in a world, where mad, ferocious, and unchecked democracy, will forever reign in all its fiery horrors.

5. IF the divine government, and free, benevo­lent, human institutions, are so connected in princi­ple and practice, if they have the same objects, and the same enemies, infidels in religion, to be con­sistent with themselves, should they become the enemies of good government; and those who pro­fess christianity, and oppose such government, ought justly to be numbered with infidels. For, "What concord hath Christ with Belial? or, What part hath he that believeth, with an infidel? and vice versa. Those who oppose governments of energy, ground their theories on the innocence, and per­fectibility of human nature, on the sufficiency of man's natural light, for the purposes of attaining virtue and happiness, without external aid; and attribute all the ills, that have befallen men, to gov­ernment and religion. If this be true, government, that has power, is an evil, and religion, that aids such power, is a scourge.

To uphold government, while infidels at heart, and revere religion, only as an engine of civil pol­icy, [Page 46] is a severer censure of human nature, than is given in the scriptures. Altho' men, in the sacred canon, are called fools in a moral sense, they are never called so in a natural sense. But the infi­del, upholding energetic government, and praising religion, only, as its convenient beast of burden, brands the whole race as idiots, of course, saps his own favourite dignity of human nature, and the sufficiency of human light. Indeed, whatever way we turn, there will be a palpable absurdity, between the love of strength in government, and the hatred of religion; and the love of religion, and the ha­tred of strength in government. As a sense of moral obligation, must be greatly impaired before men are fitted to oppose such a government of their own making, we hence find all zealous disorgan­izers, somewhere on that climax of error, that be­gins, in what is called, modern liberality in reli­gious sentiment, and ends in Atheism. And, with very few exceptions, we find all those who under­stand, and embrace the religion of the fathers, or what have been called the leading doctrines of the christian church, "obedient to the powers that are," reverencing good magistrates, loving, and cleaving to their country, "for conscience sake." Why every infidel does not oppose a government of restraints, must be, that he either does not know its tendency, or is ignorant of his own heart, and what manner of spirit it is that actuates him. He [Page 47] is bewildered, and has lost the company congenial to his soul; or he is a living argument in favor of the worth, and truth of christianity, by wishing to live under the mild influence of its habits, and prin­ciples.

I AM called to speak, on this occasion, at an e­ventful period, and at an eventful crisis, with this country. Altho' I glory in the character of the state which gave me birth, admire the diffusion of her knowledge, her habits of order, and her blessed institutions, I dare not defy the fascinating charms of innovation. Vice, and irreligion, have earth, and hell on their side, and are the mortal foes of that symmetrical edifice, which was reared by the pain­ful labours, and has continued, hitherto, by the prayers of our ancestors. Infidelity, with a zeal that would become a better cause, and with the rigour of St. Dominic, is encompassing sea, and land, to make its proselytes; of whom, when made, it may be truly said, as of those converted to a proud and haughty Jewish sect, they are "two fold more the children of hell."

IF the mountains, and uninviting soil of Swit­zerland, have not been sufficient "walls and bul­warks," to save her from the rapacity of marauding strangers, let us not boast of safety from an inter­vening ocean. Satan, intent on mischief, could [Page 48] spread a bridge on chaos, to mar the happiness of paradise, and sow sedition. Were we virtuous, and united, we should, under providence, have nothing to fear. But the shameful secret, that our country has its parricides, is out, and our enemies cast it in our teeth. A military despotism, under the vile pretence of giving freedom to mankind, has once plundered the world, and may again. If our most intelligent divines, have understood the prophecies, little is to be expected for a century, or more, than "the distress of nations, with perplexity, the sea, and the waves roaring; men's hearts failing them for fear; as the Lord, in his glory, and majesty, has arisen to shake terribly the earth." After looking to God, the eyes of good men are next turned to virtuous rulers, the genuine, tried, and approved friends of the government, religion, and happiness of their country.

No lover of his country's true glory, can turn his eye to yonder empty seat, without exclaiming, "Help Lord, for the Godly man ceaseth: for the faithful fail from among the children of men." While every breeze from the Atlantic, bears on its wings the encreased rumour of war, and trouble, this state have had to lament, in quick succes­sion, the death of a worthy Governor, an able Chief Justice, and a venerable Father in the gos­pel ministry.

BUT, I trust in God, that he has still left us some faithful helmsmen, who, for a time at least, will steer us from the shores, whitened with human bones, and guide us through the rocks of Syren liberty. Of modern liberty; that harpy, who, like the fabled daughters of Oceanus, and Terra, has hooked claws, and looks pale for plunder; that prophetess of evil, who takes her seat on desolation, taints the viands of social life with her defiling touch; than which, no mons­ter is more fell, no plague, or scourge of gods more cruel, ever issued from the Stygian waves.^* But hold! "Michael disputing with the devil, durst not bring against him a railing accusation, but said, the Lord rebuke thee." While all the horrors of faction, and con­spiracy, are developed by the sacred story to which we have been attending, we have a counterpart in the conduct of David, and his friends. They sub­mitted to the hand, which, in such an awful man­ner, chastized a nation's, and its ruler's sins. They wept aloud, not for the fear of man, but through reverence and fear of that God, who was visibly punishing them. Their hearts were soft and peni­tent. They pitied and forgave their enemies, and, [Page 50] with the enlarged views of christians, looked up to God, "who makes the wrath of man to praise him," and will suffer it proceed no farther, than is compatible with his wise, and holy counsels. In­stead of humouring the thirst of innovation, they clung to their ancient institutions, for political or­der, and safety.

SUBMITTING to the stones, and dirt, the railing, and slanderous curses of apostate, and discontented Shimeis, it behoves both rulers, and ruled, with all modesty, to inquire, wherefore it is, that "the Lord hath bidden" them. Have we not reason to fear, that these are the fruits of secret infidelity, in the desk? and of secret, and open infidelity in the senate? Is it not owing to breaches, plausibly made in our ancient habits, and customs, those walls of our sheepfold, that these wolves are entering? Have we no Joabs, grown haughty, and negligent, by long continuance in office, no negligent, subordi­nate ministers of justice? I pray God, that the pro­posed day of fasting, humiliation, and prayer, may be devoutly kept. And that all good citizens, for once, with Godly sorrow for sin, will bend their knees around the altar of prayer, for their country. If "God is for us who can be against us?" And if he is against us who can be for us? His protection alone, is a nation's strength. He is "the God of [Page 51] wisdom" and the God of battles. Let our hon­ourable legislators remember, that it is emphati­cally true of men in high stations, that, "one sin­ner destroyeth much good," and much depends on them, whether dignity, and influence, are to be giv­en to vice, and irreligion. Altho' the mouth of discontented ambition can never be stopped, and the querulous tongue of licentiousness, will never rest, until the grandeur of a government shall be un­veiled, which will impose silence on all lips, it is important, that you "let not your good be evil spoken of," and give none "occasion to the enemies of the Lord, to blaspheme." The cause of Christianity has been more ably argued by recent events in Europe, than it can be by the pen, or tongue of man. While infidelity has been writ­ing its inferences in blood, we must view it as an happy omen, to this and the neighbouring States, that so many young rising characters, have been driven from the open and exposed fields of scepti­cism, to the fastnesses of moral institutions. May their speculative conversion, be followed by a change of heart, and they experience those consolations in the religion of Jesus, which have ever proved a sup­port, a light, and a shield to pious rulers, under the honor and dignity, as well as the sufferings and re­proaches of office. As the christian religion is the genius, the life, and spirit of real liberty, and the [Page 52] true foundation of national happiness and greatness, let its ministers glory in their profession. If ma­ny of us are straitened in temporalities, and yet re­proached as hirelings by the licentious, let us not be discouraged. Patriotism, as well as love to God and men, call us to fidelity in our noble employ­ment. Liberty, exiled from Europe, crossed the Atlantic with our predecessors in office, and under their tutelage, she here erected her standard. Our rulers can frame free constitutions, and enact mild and wholesome laws, but they must apply to us, as instruments in the hands of providence, to make wholesome inhabitants, and form a free people. Sin stains the glory, darkens the lustre, and de­grades the rank of rational creatures. All men, who know not the glorious "liberty of the sons of God," are by nature slavish, and will have a master. A knight-errant may strike from the hands and feet of our body, the shackles of despotic power, or the Conqueror of Italy can say a nation is free; and yet, they may be bound in chains, which defy the steel of valor to sever, and the united "wisdom of this world' to unloose. The chains of the soul, the fetters of the mind and heart, do not melt at human touch; the Lord hath anointed us alone, to proclaim liberty to such captives, and the opening of the doors to these vassals imprisoned of their sins. "Seeing that many glory after the flesh, I trust [Page 53] good men will bear with us a little in our folly, if we glory also."

FINALLY, and to close—The whole subject may with propriety be addressed to those who "despise government, and are not afraid to speak evil of dignities." And of these, I hope, there are few in this numerous assemby. It is to be acknowledged, that many plausible things can be said in favor of error, and that man is, by nature, fonder of dark­ness than light. Still, can you suppose, granting that you can inflate the world with the temporary phrenzy of infidel fanaticism, that it will be lasting; or that human nature, will of itself, lay aside a char­acter it has uniformly maintained for six thousand years, of finally "turning and rending," those who impose on its credulity. There may be coun­tries where nothing would be lost, and every thing gained by subverting and palsying the government. But no man whose conscience is not "seared as with a hot iron," can apply this to our own. If the first great enemy of government, and all who have followed his steps, have lost themselves in the mists of enchantment they have raised, it is worth while to count the cost, before that, with industri­ous malignancy, you attempt to raise one in this enlightened State. Should you, as Vreede and Hooffe, those exclusive Dutch patriots, fawn like [Page 54] spaniels at the feet of our oppressors, for troops to strangle your country with liberty:^* we are neither a nation vitiated by long continued commerce, nor effeminate Italians. It would be attended with not a little difficulty, to make us, like wretched Venice, the mere cents and milles of partitioning powers. If you have any possessions that are dear to you, can you expect them to be inviolate, a­midst the jarring elements of universal uproar? As you may yet fail, to spring up Tetrarchs and Proconsuls, from the ashes of your humbled and divided country, and the blood of her citizens, leave that low and base thirst of fame, that craves those honors from foreigners, which you are too vicious and too indolent to merit from your own fellow-citizens. Pray be as honorable as ambitious Caesar, who had rather be first in a village, than second in the city of Rome—cast away the bitter leaven of party spirit. "Repent of this thy wickedness" towards thy mother country, on whose lap thou hast been dandled, and from whose breasts thou hast drawn the stamina of life; "and pray God if perhaps the thought of thine heart may be forgiven thee.—"Now to the God of peace;"—"to the God of order, and not of confusion"—Be glory forever.

AMEN.