The author does not remember to have seen any sermons upon the subject he has made choice of, nor heard any preached professedly to his audience. The Reverend Messrs. G. W. J. W. W. R. and M.M. will perhaps be offended at the author, for interfering in their employment, and preaching to their congregations. But this much the author may say for himself, that he has not preached after their manner; and, to make them some satisfaction, has given them the honour of a dedication.

Every preacher has a right to preach as he pleaseth to such as are disposed to hear him, and in what manner he has a mind, for the ends of edification; and if he cannot be so happy as to please his audience, he should take care not to displease himself.

Sermons to Asses may appear strange to such as have lately read Sermons to Young Women; but they ought to consider, that something is even due to asses. We read of the ass-kind preaching to mankind; and why may not men preach to asses?

Some grave persons in black will perhaps say, this is an insult upon mankind, and a reflection upon gentlemen in holy orders. The author can only say, he has followed the example of the patriarch Jacob, who preached to asses.

There is some reason to suspect that the preachers will censure these Sermons, for wanting some things that ought to be in them; and, likely, for not wanting some things they contain. But, as there is no perfec tion in this life, the reader must take them as they are. There should have been two volumes of them, for the sake of form, as this has become the customary way of publishing: but it was thought convenient to postpone one, till such time as it should appear how the first was received. These Sermons should have been dedicated to the, A—b-s, Bs, and their Cy, in hopes that they would have recommended them to public notice; but the author was afraid of offending their modesty with the flattery of a dedication, and for that reason altered his design.

The author has deferred setting his name to these discourses till the twentieth edition, when he may perhaps find D.D. to fix to them, like other authors.

If the clergy, or others, think it improper to preach to asses, the author may perhaps publish Sermons to Doctors in Divinity, where he shall have more regard to method, and the rules of composing sermons. Every preacher ought to consider the qualifications of his audience, and preach accordingly. Though there may be some things that may seem a little ludicrous in these Sermons, the reader will find also some serious things deserving his notice. Thus much the preacher can say for himself, that he was very well pleased when he preached them, and had not the least ill-will at any of the human race. This is at least a negative qualification, which some preachers are not endowed with. Endowed with, said F? they cannot be endowed with what is negative. Call it any thing you please, for I have done.

SERMONS TO ASSES.

SERMON 1.

GEN. xlix. 14.

Issachar is a strong ass, couching down between two burdens.

THE

HE language of the Old Testament is peculiarly suited for drawing characters in few words. It is usual in the Hebrew language to draw the image of a multitude in a single character, We find it very usual by the figure of a beast to point out the image of a people; and there is always some resemblance between the sign and the thing signified. It is needless to go far for examples, there is one in the text, Issachar is a strong ass," &c. Truly he had much need of strength, for he has two burdens.

-

66

The tribe of Issachar were an inactive, slothful, and sluggish people: they loved rest more than liberty, and chose to be slaves, rather than exert themselves, and assert their privileges. There was a reason for it; Issachar saw that the land was good, and rest pleasant for him, agreeable to his slothful and sluggish disposi tion. Self-interest prevailed more with him than public welfare, and national happiness. There are many such asses as Issachar, that prefer present ease and advantage to public liberty and na tional freedom. Our text is a prophecy in the present tense, which is usual in Hebrew writings. Jacob, in his last words, foretells the character of the tribe of Issachar. I need not tell my readers any more concerning the object of this prediction, than that it respected a whole tribe of the children of Israel. It was too well verified in their after behaviour.

Jacob, I think, is the first mentioned in Scripture that preached to asses, but many have been thus employed since his time. This is a shameful monosyllable, when applied to reasonable creatures. Men endowed with reason and understanding to dege nerate so basely! What a falling off is here? Issachar was a pretty numerous tribe, fifty-four thousand and four hundred; far too many to be so mean-spirited. They wanted not strength, but spirit. Many good gifts are ill bestowed. Strength without activity but debases human nature. A nation of slaves is a king, dom of asses. It is dishonourable rest, and disgraceful pi-asure, that is established upon the ruin of common weal. Rest is good, but liberty is better. What was I saying?-Rest without liberty is bondage and slavery.

What

What can these burdens mean, that Issachar couched down so decently under? They were perhaps civil and religious slavery. Strange! that such a number of rational creatures should so tamely bear such two insupportable burdens. I had almost forgot that they were asses: no people of any spirit could endure such grievous bondage without complaining. But who need wonder at Issachar's mean-spirited condition? All Europe, yea, the greatest part of the world, have couched down between the two burdens of civil and religious oppression.

The Jews in the days of Jesus Christ were become a sort of tame asses: they couched down, till the Priests laid on their burden on the one side, and the Romans laid on their's on the other. This is at best a slovenly character; I wish it were gone out of the world. In Scripture an ass is contrasted with a horse, which is a generous animal;-it is tractable, but not abject. Obedience to just laws, and subjection to slavery, are two very different things: the first characterizes a people wise and good; the latter, base, mean spirited, and servile.

It is understanding that makes men good subjects, but ignorance makes them slaves. If men through ignorance degenerate to asses, they will always find some ready to fix a burden upon them. Perhaps I shall give offence by repeating this disagreeable epithet: I shall lay it aside, and, instead of the sign, pursue the thing signified.

The original word signifies an ass of bone, which denotes strength, but implies leanness. Truly, all slaves are, generally speaking, lean; all who have not the enjoyment of liberty are poor, both in a political and moral sense. There is not a word of Issachar's motion in the text: he seems to have been strong, but not swift ;-like all people under slavery, not fit for business. He loved rest and ease, and could not be rich. It is the hand of

the diligent, not the strong, that maketh rich. There is never a brisk tråde but among a free people; for although slaves may be able to work for riches, yet they know not how to use them. Wealth does not consist in specie, but a right circulation ; slaves are indifferent how it is. They have not a true sense of property, nor just notions of right, and therefore want the springs. of action, which only can keep reasonable creatures in true

motion.

It is wonderful what custom will do. It is called a second nature, and justly through long use and babit men will stoop to take on their own burdens. Issachar stooped down; well did he deserve a heavy burden for his meanness of spirit. It is soon enough to submit to bondage when we cannot help it. Slavery is a just reward to such as voluntarily give up their natural rights and privileges: such as do not value freedom and liberty deserve to be slaves. It is finding fault with the conduct of the Almighty to give up his prerogative to his creatures. Such as voluntarily give up their rights and privileges given them by

their Maker, and submit to any buman yoke, are next to atheists. Men are not at liberty to give up their trust till Providence require it. Our first parents ruined themselves by submitting to a new master. When men are conquered, and forced to submit, it is no crime, but a call of Providence; but when for private interest they give up the public welfare, they shew themselves unworthy of the protection of Heaven, by rejecting its government.

Time was when there were many of Issachar's character in these our native lands. But, thanks to heaven! that generation is well nigh dead. About a century ago vast numbers of British subjects were couching down between two burdens of civil and religious oppression. The far greatest part of the inhabitants of Britain were loaden, and pressed down with these two heavy burdens.

It is amazing to think how creatures of the same frame and constitution, endowed with the same powers and capacities, should become so submissively the slaves of others. We are all naturally free; our sphere in society may require subordination of individuals, but cannot oblige men to part with their natural rights; obedience must be an act of the will. In a land of slavery, where Princes are arbitrary, and Kings have absolute power, there is but one public will in a whole nation,-at least it is a mere chance if many agree with the legislator. The prince is mightily deceived if he thinks the subjects obey him; for there is no true obedience, but what proceeds from the heart. Issachar's burden is hinted at in the following verse: " He became a servant to tribute." He was made subject to civil oppression. It did not happen all at once. The mind will remonstrate against bondage till the passions soothe her asleep; it is a work of time to make men perfect slaves; and it is ordinarily some leading passion, or two, that make them so. Love of ease, and love of pleasure, have brought many thousands into slavery.

When all the passions are engaged in pursuing their various and proper objects, according as nature directs and requires, it will be a miracle if men do not jostle themselves clear of their burdens. Nations that do not look farther than their own boundaries, and their original district, will in time turn slaves. And suppose they should go abroad, to pursue trade and business, unless it be with a design to bring something home, they will remain the same people. There have been many that have made emigrations yet have carried slavery along with them. Those who look abroad for trade, to bring home riches to their native country, will most likely pursue the ends of true liberty. They go not to other countries to take possession of their lands, but to bring home their riches by fair trade and business. Such as have a sense of some property in their own country will seek the welfare of it at home or abroad;-and when they by diligence and industry make their fortunes, they will endeavour to bring it home to add to the public interest.

These

These two burdens, civil and religious oppression, hold all nations in bondage where they prevail; these are laid on by the power of Princes, and the power of Priests. In some nations the Prince and the Clergy act in concert to fix the burden upon the people: slavery there seems one connected load of bondage. Mahumedism seems a burden of this sort. Religion among the Mahumedans is an engine of state policy. However, this burden seems to be compounded of two parts; idolatry, and civil oppression: no man can say he has any property. In Popish countries the case is much the same; there is only this difference-the Magistrate lays on the one burden, and the Priests lay on the other, and they may properly be said to be two, because they respect two different policies: the Magistrate has also a burden laid upon him by the Priests by church authority.

In case the King should not be so tractable as they would require, they were wont to have a method to make him bear his burden patiently. They used him as Balaam did his ass; belaboured him with church censures, and threatened him with deprivation. But of later times Princes have become so obstinate, that they have bruised the Pope's foot against the wall, and almost kicked him off; for he had always the assurance, when he laid on a burden, to get 'upon the top of it. Soon may all the Kings of Europe see their own interest, and totally reject his authority. The common people are, notwithstanding, still oppressed with two burdens. The Prince lays upon them a burden of taxes at his pleasure, and the Clergy fix another, to make it balance fairly. And they are so much of Issachar's character, that they voluntarily stoop, and take on their burdens.

In the burden of civil oppression is contained so much as the Prince bath need of for all the purposes of his pride and ambition:—and if it be the same in all countries where arbitrary government prevails, this burden will comprehend item for all things that a man possesseth. This was once the burden of Britain, during the unhappy reign of the Stuarts: it contained in it several articles, such as tonnage and poundage, licence to dress meat, patent for soap, cards and dice, and pins, &c. This burden was fixed upon the subjects by the royal prerogative; it was increased and alleviated according to his Majesty's gracious pleasure. This was a very grievous burden, for it extended to all the necessaries of life. A Christian could not call his head his own, without paying for it; nor durst any subject suffer the smoke of his chimney to ascend towards heaven, without paying a modus to the King for that privilege. The King of Britain was then the Prince of the power of the air, as well as King of Britain and and Ireland. If all nations where the Prince is arbitrary have such a burden imposed upon them, they had need of much strength and patience.

In those nations where Popery prevails, there is a burden of religious slavery laid upon the people by the Priests: this consists

of