holy and useful life. May they know, therefore, the God of their father, and serve him with a perfect heart and with a willing mind. For the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. If they seek him, he will be found of them; but if they forsake him, he will cast them off for ever.

SERMON XVIII.

RIGHTS OF THE PEOPLE.

ANNUAL THANKSGIVING, NOVEMBER 25, 1813.

AND the people said unto Saul, shall Jonathan die, who hath wrought this great salvation in Israel? God forbid ; as the Lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day. So the people rescued Jonathan, that he died not. -1 SAM. xiv. 45.

SOON after Saul was anointed king over Israel, his country was invaded by the Ammonites; and on that occasion he acted with spirit and energy. He raised a large army, put himself at the head of it, and gained a signal victory; which excited the admiration and applause of the people. Upon this, he dismissed and sent home all soldiers, except three thousand, whom he chose to stand around his person, and to guard the most exposed parts of his kingdom. But it was not long before "the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea-shore in multitude." This formidable host struck a panic into the whole nation, who resorted to different ways of safety. Some fled over Jordan, while others hid themselves in caves and in thickets, and in rocks, and in high places, and in pits. Nor did the general consternation stop here, but spread into Saul's little army, who were afraid to move a step towards the enemy, until Samuel should come and offer sacrifice. But he did not come as soon as Saul and his men expected; and all of them but about six hundred deserted him. In this extreme case Saul himself ventured to offer sacrifice; but he had no sooner done this unauthorized act, than Samuel came, and reproved him for his impatience and presumption. He was now in Gibeah, where there was

nothing to defend him from the enemy in Michmash, but only a deep valley between two high and sharp rocks, which were supposed to be impassable. But while he and his handful of men lay in this desponding and dangerous posture, Jonathan his son, moved by a divine impulse, " said to the young man that bare his armor, Come, and let us go over unto the garrison of these uncircumcised; it may be that the Lord will work for us; for there is no restraint to the Lord, to save by many or by few." They immediately resolved to cross the valley, if God should give them a particular sign of success. God gave the sign they desired, and they went forward, and climbed the rock, and attacked the enemy, and killed about twenty of them. This unexpected slaughter instantaneously created a trembling throughout the whole host of the Philistines, who fled in dismay and confusion. And as soon as Saul and his men saw their flight and disorder, they asked counsel of God, and under the divine direction and assistance pursued and dispersed them. But they were unhappily prevented from gaining a complete victory, by the rash oath of Saul that day, who adjured the people, saying, "Cursed be the man that eateth any food until evening." This oath Jonathan did not hear, nor know, and without the least intention of disobeying his father, tasted a little honey, which he happened to find while pursuing the enemy. When this was discovered, Saul instantly pronounced a sentence of death upon his son. "Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him and said, I did but taste a little honey with the end of the rod that was in mine hand, and lo, I must die. And Saul answered, God do so, and more also: for thou shalt surely die, Jonathan." The people were struck with horror and indignation, at this unlawful, unjust and cruel sentence; and felt it to be their right and duty to remonstrate against an act so barbarous and inhuman. Though they had heretofore paid proper obedience and respect to Saul as their anointed king and lawful sovereign, yet when he was about to overleap all legal bounds, and to violate the dictates of reason, conscience and humanity, they could not refrain from lifting up their voice and bearing their united and solemn testimony against shedding innocent blood. "And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid as the Lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day. So the people rescued Jonathan that he died not." The people had reason to expect that such a just and spirited remonstrance would deter Saul from executing his bloody pur

pose, and rescue Jonathan from the jaws of death. This historical fact was recorded for our instruction; and teaches us,

That when a people properly remonstrate against the unlawful, unjust, or cruel conduct of their rulers, they may reasonably hope to succeed.

It seems necessary, in order to set this subject in a true and practical light, to show,

I. That a people have a right to remonstrate against the unlawful, unjust, or cruel conduct of their rulers.

II. That it is their duty to remonstrate against such conduct. III. That if they do properly remonstrate, they may reasonably hope to succeed.

I. I am to show, that a people have a right to remonstrate against the unlawful, unjust, or cruel conduct of their rulers.

To remonstrate properly signifies, to make a strong represen tation, or to offer reasons, against something said, proposed, or done, which appears to be improper, unjust, unlawful, or cruel. This bare explanation of the term implies, that it is the natural and unalienable right of all mankind, to remonstrate whenever they think they are really abused by those in authority. The child has a natural and unalienable right to remonstrate against any treatment of his parents which appears to be cruel, or unjust, or even highly improper. The servant has a natural and unalienable right to remonstrate against the unjust commands, restraints, or injurious conduct of his master. The subject has a natural and unalienable right to remonstrate against the unlawful, unjust, or oppressive conduct of his civil ruler. This natural and unalienable right of remonstrance is essential to all civil liberty. No child, no servant, and no subject, can be deprived of it, without being subjected to absolute slavery. Every civil government in the world, which is not completely despotic, either expressly or implicitly allows to subjects the right of remonstrance. The British government certainly grants this right to the people, who have often and lately remonstrated with success. Our federal and state constitutions expressly allow the people to remonstrate, and they have exercised this right on many occasions. If we have not the right of remonstrance, we have no right at all. If the people of Israel had not had the right to remonstrate, Saul might have put Jonathan or any other innocent subject to death. But they remonstrated; and the reasons which they offered to deter Saul from executing his rash and cruel sentence were solid and weighty. "And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid as the Lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day."

Any other people have a right to remonstrate, or offer good reasons against the unlawful, unjust, or cruel conduct of their rulers. They are neither to be punished, nor even blamed for remonstrating in a proper manner, on any proper occasion.

II. This is not only their right, but their duty. Rulers are clothed with authority for the purpose of doing good, and not for the purpose of doing evil. Their civil powers are all derived and limited, and consequently they are responsible for their official conduct. If they assume and exercise unconstitutional authority, and abuse their subjects, by oppression, injustice, or cruelty, they ought to exercise their natural and unalienable right, and remonstrate against such illegal and unjustifiable treatment. This is a duty which they owe to God and to one another. It was the duty of the people to remonstrate against Saul's putting Jonathan to death; and had they neglected to remonstrate, they would have been guilty, as well as he, of shedding innocent blood. It was the duty of Judah to remonstrate against the unnatural and nefarious conduct of his brethren, who proposed to shed and conceal the innocent blood of Joseph. By his tender, animated remonstrance, he saved himself from sin, and his brother from death. "And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood? - for he is our brother, and our flesh: and his brethren were content." It was the duty of Ahimelech the priest to remonstrate against Saul's slaying him and his father's house, for his innocently and benevolently supplying David's wants. When David unreasonably commanded Joab to number the people, it was the duty of Joab to remonstrate against it as he did. "And Joab

answered, the Lord make his people an hundred times so many more as they be; but my Lord the king, are they not all my Lord's servants? why then doth my Lord require this thing? why will he be a cause of trespass to Israel?" This was a very just and respectful remonstrance; and had not Joab made it, he would have been guilty, and probably punished, as David was, for numbering the people. It was the duty of Esther to remonstrate against the fatal decree of Ahasuerus; and had she neglected or refused to remonstrate against it, she would have been guilty of bringing destruction upon herself, her friends, and her whole nation. So Mordecai, the greatest and best man in her kingdom, expressly told her. "Think not with thyself that thou shalt escape in the king's house, more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place, but thou and thy father's house shall be destroyed: and who knoweth whether thou art