tyrannical government; for even Christian princes, if they have not been adored under the character of gods, yet the titles given them strongly savor of blasphemy, and the reverence paid them is really idolatrous. What right has a poor sinful worm of the dust to claim the title of his most sacred Majesty? Most sacred certainly belongs only to God alone, for there is none holy as the Lord, - yet how common is it to see this title given to kings! And how often have we been told that the king can do no wrong! Even though he should be so foolish and wicked as hardly to be capable of ever being in the right, yet still it must be asserted and maintained that it is impossible for him to do wrong!

The cruel, savage disposition of tyrants, and the idolatrous reverence that is paid them, are both most beautifully exhibited to view by the apostle John in the Revelation, thirteenth chapter, from the first to the tenth verse, where the apostle gives a description of a horrible wild beast"

a Wild beast. By the beast with seven heads and ten horns I understand the tyranny of arbitrary princes, viz., the emperors and kings of the Eastern and Western Roman Empire, and not the tyranny of the Pope and clergy; for the description of every part of this beast will answer better to be understood of political than of ecclesiastical tyrants. Thus the seven heads are generally interpreted to denote the several forms of Roman government; the ten horns are understood of the ten kingdoms that were set up in the Western Empire; and by the body of the beast it seems most natural to understand the Eastern, or Greek Empire, for it is said to be like a leopard. This image is taken from Daniel vii. 6, where the third beast is said to be like a leopard. Now, by the third beast in Daniel is understood, by the best interpreters, the Grecian Monarchy. It is well known that John frequently borrows his images from Daniel, and I believe it will be found, upon a critical examination of the matter, that whenever he does so he means the same thing with Daniel; if this be true (as I am fully persuaded it is), then, by the body of this beast being like a leopard in the Revelation of John, is to be understood the Eastern, or Greek Empire, which was that part of the old Roman Empire that remained whole for several ages after the Western Empire was broken into ten kingdoms. Further: after the beast was risen it is said that the dragon gave him his seat. Now, by the dragon is meant the devil, who is represented as presiding over the Roman Empire in its pagan state; but the seat of the Roman Empire in its pagan state was Rome. Here, then, is a prophecy that the emperor of the East should become possessed

1 See p. 94, note a. - ED.

which he saw rise out of the sea, having seven heads and ten horns, and upon his heads the names of blasphemy. By heads are to be understood forms of government, and by blasphemy, idolatry; so that it seems implied that there will be a degree of idolatry in every form of tyrannical government. This beast is represented as having the body of a leopard, the feet of a bear, and the mouth of a lion; i. e., a horrible monster, possessed of the rage and fury of the lion, the fierceness of the bear, and the swiftness of the leopard to seize and devour its prey. Can words more strongly point out, or exhibit in more lively colors, the exceeding rage, fury, and impetuosity of tyrants, in their destroying and making havoc of mankind? To this beast we find the dragon gave his power, seat, and great authority; i. e., the devil constituted him to be his vicegerent on earth; this is to denote that tyrants are the ministers of Satan, ordained by him for the destruction of mankind.

Such a horrible monster, we should have thought, would have been abhorred and detested of all mankind, and that

of Rome, which exactly agrees with what we know from history to be fact; for the Emperor Justinian's generals having expelled the Goths out of Italy, Rome was brought into subjection to the emperor of the East, and was for a long time governed by the emperor's lieutenant, who resided at Ravenna. These considerations convince me that the Greek Empire, and not the Pope and his clergy, is to be understood by the body of the beast, which was like a leopard. And what further confirms me in this belief is, that it appears to me that the Pope and the papal clergy are to be understood by the second beast which we read of in Revelation xiii. 11-17, for of him it is said that "he had two horns like a lamb." A lamb, we know, is the figure by which Jesus Christ is signified in the Revelation and many other parts of the New Testament. The Pope claims both a temporal and spiritual sovereignty, denoted by the two horns, under the character of the vicar of Jesus Christ, and yet, under this high pretence of being the vicar of Jesus Christ, he speaks like a dragon; i. e., he promotes idolatry in the Christian Church, in like manner as the dragon did in the heathen world. To distinguish him from the first beast, he is called (Revelation xix.) "the false prophet that wrought miracles;" i. e., like Mahomet, he pretends to be a lawgiver, and claims infallibility, and his emissaries endeavor to confirm this doctrine by pretended miracles. How wonderfully do all these characters agree to the Pope! Wherefore I conclude that the second, and not the first beast, denotes the tyranny of the Pope and his clergy.

all nations would have joined their powers and forces together to oppose and utterly destroy him from off the face of the earth; but, so far are they from doing this, that, on the contrary, they are represented as worshipping him (verse 8): "And all that dwell on the earth shall worship him," viz., all those "whose names are not written in the Lamb's book of life;" i. e., the wicked world shall pay him an idolatrous reverence, and worship him with a godlike adoration. What can in a more lively manner show the gross stupidity and wickedness of mankind, in thus tamely giving up their just rights into the hands of tyrannical monsters, and in so readily paying them such an unlimited obedience as is due to God alone?

We may observe, further, that these men are said (verse 4) to "worship the dragon; "-not that it is to be supposed that they, in direct terms, paid divine homage to Satan, but that the adoration paid to the beast, who was Satan's vicegerent, did ultimately centre in him. Hence we learn that those who pay an undue and sinful veneration to tyrants are properly the servants of the devil; they are worshippers of the prince of darkness, for in him all that undue homage and adoration centres that is given to his ministers. Hence that terrible denunciation of divine wrath against the worshippers of the beast and his image: "If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation, and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb; and the smoke of their torment ascendeth for ever and ever: and they have no rest day nor night, who worship the beast and his image, and who receive the mark of

his name." We have here set forth in the clearest manner, by the inspired apostle, God's abhorrence of tyranny and tyrants, together with the idolatrous1 reverence that their wretched subjects are wont to pay them, and the awful denunciation of divine wrath against those who are guilty of this undue obedience to tyrants.

Does it not, then, highly concern us all to stand fast in the liberty wherewith Heaven hath made us free, and to strive to get the victory over the beast and his imageover every species of tyranny? Let us look upon a freedom from the power of tyrants as a blessing that cannot be purchased too dear, and let us bless God that he has so far delivered us from that idolatrous reverence which men are so very apt to pay to arbitrary tyrants; and let us pray that he would be pleased graciously to perfect the mercy he has begun to show us by confounding the devices of our enemies and bringing their counsels to nought, and by establishing our just rights and privileges upon such a firm and lasting basis that the powers of earth and hell shall not prevail against it.

Under God, every person in the community ought to contribute his assistance to the bringing about so glorious and important an event; but in a more eminent manner does this important business belong to the gentlemen that are chosen to represent the people in this General Assembly, including those that have been appointed members of the Honorable Council Board.

Honored fathers, we look up to you, in this day of calamity and distress, as the guardians of our invaded rights, and the defenders of our liberties against British tyranny. You are called, in Providence, to save your country from

a Rev. xiv. 9, 10.

1 See pp. 48, note 1; 49, note 1; 98. — Ed.

ruin. A trust is reposed in you of the highest importance to the community that can be conceived of, its business. the most noble and grand, and a task the most arduous and difficult to accomplish that ever engaged the human mind -I mean as to things of the present life. But as you are engaged in the defence of a just and righteous cause, you may with firmness of mind commit your cause to God, and depend on his kind providence for direction and assistance. You will have the fervent wishes and prayers of all good men that God would crown all your labors with success, and direct you into such measures as shall tend to promote the welfare and happiness of the community, and afford you all that wisdom and prudence which is necessary to regulate the affairs of state at this critical period.

Honored fathers of the House of Representatives: We trust to your wisdom and goodness that you will be led to appoint such men to be in council whom you know to be men of real principle, and who are of unblemished lives; that have shown themselves zealous and hearty friends to the liberties of America; and men that have the fear of God before their eyes; for such only are men that can be depended upon uniformly to pursue the general good.

My reverend fathers and brethren in the ministry will remember that, according to our text, it is part of the work and business of a gospel minister1 to teach his hearers the duty they owe to magistrates. Let us, then, endeavor to explain the nature of their duty faithfully, and show them the difference between liberty and licentiousness; and, while we are animating them to oppose tyranny and arbitrary power, let us inculcate upon them the duty of yielding due obedience to lawful authority. In order to the right and faithful discharge of this part

1 See pp. 47, 53, 54. - ED.