THE story, whether real or ficti­tious, which gives rise to this observation, may be considered as a specimen of the temper and conduct of mankind under similar circumstances.

THE supreme governor has put mankind into different situations in this world; as the potter hath power over the clay to make one vessel to honor, and another to dishonor, so he to make one being of greater, and another [Page 6] of less capacity, and to place one under grea­ter, and another under less advantages of improvement. And as it is necessary to their well-being that mankind should be formed into different societies, the same sovereignty is displayed towards them in that situation; hence one society has more wealth and grea­ter strength than another. There was a little city and few men within it, and there came a great king against it. The superiority of this great king, no doubt lay in numbers and wealth, which are the sinews of martial power.

AMBITION and avarice too often arise from the circumstances of the powerful and great; the same persons under different cir­cumstances will act a very different part: The aspiring views of men bear some pro­portion to their fortunes; and the possession of much produces an ardent thirst for more. How strongly soever this speaks the imper­fection of man, and the insufficiency of worldly good to the happiness for which the human mind was formed, facts abundantly support the verity of it. Nor is it impro­bable, that such views led this great king [Page 7] against this little city; for tho' small, com­pared to his kingdom, yet the conquest might, in his sordid mind, be a desired augmentation of wealth, and extent of dominion.

THE most sanguine attempts, and big with probability of success may prove abor­tive: The race is not always to the swift, nor the battle to the strong. As the human mind is finite, and therefore incapable to take in every circumstance that may attend the execution of a plan, seemingly laid with the greatest probability of success, so one incident unforeseen may terminate the whole in dis­appointment. So terminated the designs of this great king, against this little city. A poor man within the walls, too obscure to be noticed by this great general, by his wis­dom delivered it from his rapacious jaws.

THE estimation of wisdom is to be made from the mind, directing the conduct, and not from outward circumstances. The mind in its own nature, is superior to mat­ter, as it is capable of noble exertions, and great improvements; and in proportion to the ideas, and justness of sentiment it ac­quires, [Page 8] determining a corresponding con­duct, it is less or more worthy: There is therefore no absolute connection between outward circumstances, and mental nobili­ty: The Poor may be wise, and the Rich foolish, for riches are not always to men of understanding.

BUT yet mankind in general, such is their imperfection, are apt to estimate the real cha­racter by outward circumstances: The false glare of secular grandeur presses so hard upon the feeble sight of the inattentive, as to lead into deception in judging of themselves and others. Riches make men self-sufficient, and produce in others a servile dependence on their sovereign dictates. Wealth is the standard of wisdom, as well as the source of happiness, in the opinion of the unthinking. The idea of poverty and folly are closely connected, and outward circumstances are the criterion of a man's real worth. And this is the foible not of a few, but of the greater part of mankind; to the opulent they are attentive and obsequious, but the poor man's wisdom is despised, and his words are not heard.

[Page 9] THE services of the truly patriotic are re­warded according to the popular false view of things: The meritorious, in this depraved state, are not certain of equal reward: Envy and ambition, by artifice and cunning, may wrest from the hands of the people, the laurels designed for their heads, who have done many worthy deeds for their country; and all they have done—be repaid with base ingratitude, and cruel neglect. No man re­membred that same poor man, whose wisdom delivered the city.

THERE are, notwithstanding, great advan­tages arising from wisdom; it yields a home­felt satisfaction, and may be the great secu­rity of the person endued with it: And it is also of great utility to society. Tho' this may not be so perceptible when things glide on smoothly, yet a time of trial will make it conspicuous. In such a time, wisdom will be found to be superior to folly surrounded with wealth and aided by martial power; and this is agreable to the observation in the text: Wisdom is better than weapons of war; which is a reflection arising from the fore­going story.

[Page 10] WHETHER Solomon in this observation leads us to conceive of different kinds of wisdom, according to the different objects about which it is conversant, or to distinguish between wisdom political, and religious, may admit of some dispute. And whether the wisdom by which the poor man delivered the city, in degree, fell short of, or came up to, that wisdom which in other parts of his writings forms the religious character, is unnoticed. But if wisdom, in the reflection, should be supposed by some to intend the former, and to exclude the latter; I shall beg leave, in this discourse to consider it as including both.

AND accordingly, by divine help, shall endeavour to show,

I. THAT war is to be expected, in the present state of mankind.

II. THAT to provide weapons for defence, is necessary and fit. But,

III. THAT wisdom is still a higher qua­lification for defence, and will answer the purpose better than weapons without it.

[Page 11] I. IN the present state of mankind, war is to be expected.

THE depravity of human nature is the ground and reason of such expectation. God indeed made man upright, but they have sought out many inventions; are warped off from their original constitution, and the whole world lies in wickedness.

IT is true, the dispensation of grace, early discovered to man, is calculated not only to save him from the evil consequences of trans­gression, but to qualify him for present and future happiness. As it lays a foundation of reconciliation with God, so of the most friendly intercourse between man and man, clearly directing, and powerfully assisting, to the observation of the rules of righteousness and charity.

THE moral perfections of the supreme go­vernor forbid the supposition, that mankind were left without proper rules of conduct towards him, and one another; or sufficient motives to right action. And revelation clearly vindicates the ways of God to men in this particular.

[Page 12] THE law written in their hearts, by the finger of their maker, was plain and legible at first; and from their longevity in early age, could with more ease and certainty be transmited to posterity. Great and general deviations from this rule were followed with signal vengeance, and survivors were taught to take warning by the sufferings of others. And the various dispensations of providence, were adapted to impress on the mind of man, a reverential regard to the supreme authority.

THIS law, after a while, was committed to writing, and published at Mount Sinai to a select number of mankind, that by means hereof his way might be known upon earth, and his saving health among all nations. The capital precepts of which, tend to promote order and peace in the world, as they strictly enjoin love to God, and love to men; Thou shalt love the Lord thy God with all thy heart—and thou shalt love thy neighbour as thy self.

IN the time tho't best by infinite wisdom, an extraordinary teacher was sent into the world, to set this rule in a clearer light, and [Page 13] to enforce it with additional motives. This day spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death; to guide our feet in the way of peace.

BUT love to God, under this clearer dis­covery of duty is still the first and great com­mand, and the second is like unto it, Thou shalt love thy neighbour as thy self. The way to happiness is the same: The gospel only throws greater light on it, and urges men into it with greater assistance, and more powerful motives.

THE means of knowledge, and the motives to duty have, no doubt, been adapted to the state and circumstances of mankind in every age.—And in every age, sufficient to lead them to that temper and conduct, which would obtain the approbation of their law-giver and judge, and secure their own happiness.

THE provision made by indulgent heaven, supposes in man understanding and judg­ment, and a power of determination in point of conduct. And mankind have given sad [Page 14] evidence of their liberty and self-determining power, in acting counter to the evidence of truth, and going out of the right way; and while they have approved the better, in fol­lowing the worse things.

IT is their misfortune indeed, in this lap­sed state to have the powers of the mind embarrassed by the ill temperament of the body, which provokes appetite and passion, and misguides the soul in her pursuit after happiness; and is productive of irregularity and disorder in the world. The passions are forcibly moved by sensible good. The soul, inattentive to higher motives, blindly follows the passions; and borne from her natural centre, is hurried on to the violation of the rules of social duty. From hence arise all the oppression there is under the sun—all the invasion of the rights and pro­perties of others—the rapine and murder so rife among mankind. Jam. 4. 1. From whence come wars and fightings among you? come they not hence, even of your lusts, that war in your members?

IN the most authentic history of mankind, we are acquainted with an early deviation [Page 15] from the rule of conduct, in a gross act of hostility and murder, when Cain rose up a­gainst Abel his brother and slew him. Histo­ry, sacred and profane, unite in the exhibi­tion of a continued series of the like temper and practice, tho' attended with a great va­riety of different circumstances; and make it evident, that mankind, under the general dispensation of grace, in every age, have cor­rupted themselves, renounced their allegi­ance to the supreme ruler, and unweariedly endeavoured to plunder, enslave, and destroy their own species.

THE notices of the divine law inscribed in the heart, and handed down by tradition, have been disregarded, and as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient, but tend to interrupt the order of his creation.

NEITHER have the advantages of a writ­ten law been duly improved by them, as appears by the description of such in Rom. 3. Their throat is an open sepulchre, with their tongues they have used deceit, the poison of asps is under their lips, whose mouth is full [Page 16] of cursing and bitterness, their feet are swift to shed blood, destruction and misery are in their ways, and the way of peace have they not known: there is no fear of God before their eyes.

THE still clearer discovery of their duty, and urged with the most cogent motives, has been ineffectual to procure a compliance—to preserve order and peace, and to prevent oppression, and the most savage treatment of one another. In evidence of which might be adduced the angry debates, the cruel per­secutions and bloody wars in christendom for so many centuries.

OUR Saviour, aware that the best means to reform and make human nature happy, would be obstinately opposed, and thro' the lusts of men perverted to interrupt their hap­piness, gave his followers the precaution in the 10th of Mat. 34th. Think not that I am come to send peace on earth, I came not to fend peace, but a sword; that they might not be deceived in the expectation of better times than they would actually find.

[Page 17] THO' his gospel is eminently calculated to recover human nature to its original recti­tude—to inspire the heart with love to God and love to men—to extirpate every unfriendly passion—to cultivate the most noble and ex­tensive benevolence, and to produce univer­sal peace and happiness; yet it still lies with man to fall in with the gracious method, or to oppose it. And as the great author of this glorious plan, when he personally ap­peared on earth, was despised and rejected of men, so his religion, ever since, has fared no better with the most. By a strange perversion of the only method that could reform and make them happy, men have continued, and even encreased their disloyalty to heaven, and acts of hostility to one another.

THUS things, from the beginning of time, have gone on in our world. And tho' before the winding up of this drama, it is firmly, and with ardor expected, that the gospel will more powerfully prevail, and the happy ef­fects of innocence, and peace, will be felt in every part of the earth; when they shall beat their swords into plowshares, and their spears into pruning hooks, and nation shall not [Page 18] lift up sword against nation, neither shall they learn war any more: Yet while the gospel spreads no further, and has no greater influ­ence where it is known, what can be expect­ed but that mankind should still be inimi­cal to one another, and nation should rise a­gainst nation, and kingdom against kingdom? The same cause will produce the same ef­fect. Under similar circumstances human nature has ever been pretty much the same. As the former times were not better than the present, why should these be better than the former, while the evidence of truth is no more admitted, and appetite and passion de­termine the world.

II. To provide weapons for defence is necessary and sit.

THO' indeed there is no absolute necessi­ty of war, as mankind are not necessitated to break the laws of God, and injure one ano­ther; yet it may be necessary and sit to ac­commodate ourselves to it, when thro' the lusts of men it comes to pass; and herein, I think, we shall be supported by reason and revelation.

[Page 19] BEING itself with all the privileges of it, is the communication of happiness from the infinite source of goodness. And all the variety of creatures that people the universe have equal claim to those natural privileges which are gratuitously derived to them res­pectively from the munificence of their cre­ator.

EVERY creature is naturally invested with a power, in some degree, to secure that hap­piness of which it is made capable: And the invasion of the natural rights of the creature, counter to the constitution of God for the communication of happiness, must be wrong.

EVERY rational moral agent is accounta­ble to the creator for its conduct, and re­wardable or punishable according to it. No such creature, therefore, has liberty to resign it's being at pleasure, or willingly to admit the interruption of the natural course of things productive of happiness. But is under moral obligation to receive the gifts of its creator with gratitude, and improve them to his honor. And every such creature has a right to enjoy these gifts unmolested, until [Page 20] it has by its own misconduct forfeited the enjoyment; and is also under the same ob­ligation, according to its capacity, and in every fit way, to preserve and defend the grant of being with all the benefits and privileges thereto belonging. And accordingly there is implanted, in all such rational beings, a principle of self-preservation, and a sense of moral obligation, to dispose them to counter­act the designs of others to deprive them of happiness, and to break in upon the consti­tution of God.

IT appears therefore, that the unjust en­croachments on the natural rights of the rational creature, may, and ought to be op­posed by him.

AND if reason and argument will not dis­suade the invaders from their unrighteous design, every other exertion is to be made, according to the ability of the creature, given for the security of its own happiness; for where such exertions are necessary to accom­plish the end, which is right and duty to be accomplished, they must in the reason of things be fit.

[Page 21] OFFENSIVE war in any part of the ratio­nal creation is wrong; as no one has a right to molest another in the enjoyment of his natural rights, and no society of beings has a right to interrupt the happiness of any other society.

DEFENSIVE war only, is justifiable among rational beings; by which is intended, oppo­sition to others in defence of those natural immunities and rights which are the free gift of the creator; and with a view to the general good.

AND such war may be justified, in the reason of things, among the rational inha­bitants of every world thro'out the universe; unless prohibited by the supreme governor, who may direct his creatures to recede from their natural rights, and to resign their pre­sent enjoyments, in lieu of greater happiness to be conferred in reward of their obsequi­ous resignation. But without such interpo­sition, they are under moral obligations to oppose the invasion of their rights, and the interruption of the harmony of the universe.

[Page 22] UPON such principles we are not shocked to [...] sacred writ, there was war in heaven and Michael and his angels fought against the dragon; tho' we at once censure the attempts of the grand apostate as un­worthy, yet, at the same time, we approve the conduct of the general of the king of heaven, and applaud him as acting from the noblest views; and triumph in his victory. Whatever may be intended by this part of St. John's vision, the scriptures certainly lead us to believe, that there is continual opposi­tion to one another, among the highest or­ders of creatures we know of, the one coun­teracting the constitution of the creator, the other supporting it, with which their own happiness is inseperably connected.

THE supreme Lord of the universe hath made creatures of different orders, and assign­ed to them different parts of his creation. The earth he hath given to the children of men. And by making it necessary to their happiness, and disposing them, under the go­vernance of his providence, to form into distinct societies, hath divided to them the several parts of it. For he hath not only [Page 23] made of one blood all nations of men to dwell on all the face of the earth, but hath deter­mined the times before appointed, and the bounds of their habitations.

MANKIND, therefore, have the gifts of nature, in common with other rational beings, according to their rank in creation, and also rights and privileges peculiar to nations, which they receive from, and hold under, the great proprietor of the world. It is fit that they should receive these as the bounty of heaven, and maintain and defend them in that capa­city; especially as their natural and political rights are so inseperably blended, that the one cannot be defended without the other.

SUCH kind and degree of defence, if in our power, as may answer the end, and only such, ought to be pursued. We are to begin with such as is adapted to the rational nature. But if address to reason will not impede the determined aggressor, it becomes fit to repel force with force. But yet an enemy is not to be pursued with revenge after he is con­quered, and to do us further injury is put out of his power; in this situation we are rather to shew acts of kindness, and to over­come [Page 24] evil with good. It is unfit that we should attempt the destruction of mankind, any further than our own safety, and the publick good is connected with it. So far indeed we are under moral obligations to attempt it; but to go beyond this is to exceed the rules of right, and become transgressors of the laws of God ourselves.

PUNISHMENT is God's strange work, to which he is represented as coming reluctant, yet as it is necessary to secure and promote the happiness of his creation, it is inflicted on the guilty for this benevolent purpose. Tho' the destruction of our own species, in a just war, is irksome to human nature, made after the image of God, if it be not so far debauch­ed as to have lost all feelings of humanity, yet the moral fitness of it remains. The like feeling may be had by the righteous judge, in passing sentence of death on the malefac­tor, who has forfeited his life by the laws of God, and yet he, notwithstanding, be under obligation to fidelity in the execution of his office.

IF by metaphysical pursuits we may per­plex this matter, and darken counsel with [Page 25] words without knowledge; yet common sense can discern, that the man who has a drawn sword in his hand and tamely submits to take a fatal blow from his adversary, dies as a fool dieth: And common conscience would highly approve, if on the contrary, with the sword, he had taken the life of the bold in­vader to save his own.

THE privileges of life, as liberty and pro­perty, in proportion to their value, are to be strenuously asserted. And when every thing that is dear, and makes life desirable, and even life itself is attempted, individuals, or a nation, have not only a bare right, but are under moral obligation to the most vigorous opposition, as they would not ungratefully resign the gifts of God, and impiously suffer devastation among his works.

AND this kind of war is supported by the written revelation which God has been pleas­ed to give mankind of his will and their duty. If it were not right in the constitution of things, he could not, consistent with the per­fections of his nature, which it is impossible he should contradict, direct, encourage, and [Page 26] assist his people to it; but that he did so, most evidently appears from the old testa­ment.

THE new-testament goes upon the same supposition, and no where forbids it. This part of revelation, indeed, sets the original rule of conduct to mankind, under the dis­pensation of grace, with all the motives to duty, in a clearer and more striking light. It more particularly dissuades from those practices which are injurious to mankind, and interruptive of their happiness; and as particularly persuades to those that are per­fective of their nature.—And in the whole, is better adapted to promote that temper and life which would take away the occasions of war: And happy to the world if it were universally efficacious!

BUT the gospel no where forbids that which in the relation of things is right to be done: This indeed may be advanced to sup­port the cause of infidelity, but is not true in fact: For the gospel, in no part of it, is contradictory to natural religion; if it were, it would want the main evidence to support its divine authority.

[Page 27] DEFENSIVE war is then right according to the constitution of God, and supported by the written declarations of his will; and in particular, is consistent with the rules of the gospel; for all the dissuasives therein, from anger, wrath and revenge, and all the persuasives to meekness, forgiveness and charity, are reconcileable to the principles of natural religion, which allow and require the defence of our being, with all the privi­leges of being, in every capacity, private or public.

NOT only the bare right, but the moral obligation of defensive war, being supported by reason and revelation, the necessity and fitness of providing and using instruments for that purpose evidently appears. That is ne­cessary without which a thing cannot be done, and is necessary in proportion to the obliga­tion we are under to do the thing.

As the invaders of the rights of others furnish themselves with instruments to exe­cute their unrighteous designs, so it becomes necessary to provide something of the same kind in order to a successful opposition. And as these aggressors not only wreck their in­vention [Page 28] for such instruments, but spare no pains to get the dexterous use of them▪ so others are obliged to the same efforts in this respect, as they would, at least, stand upon equal ground with their adversaries.

IT is therefore as necessary that the art of war should be cultivated, as that the wea­pons of war should be provided. And as both are necessary to defend and secure the invaded rights of mankind, it is fit a people should be possessed of them, and in time of peace prepare for war.

BUT,

III. WISDOM is a higher qualification for defence, and will answer the purpose better than weapons without it.

THE rational powers of the mind are the glory of human nature, and a due exercise of them to the purposes for which they were given, is wisdom. For wisdom is a just discernment of things, and such approbation of the mind as to determine the conduct according to it; and right action is, in the constitution of things, productive of happiness: It is so in its natu­ral [Page 29] tendency, and as it procures the blessing of the supreme ruler.

THERE are indeed, different degrees of wisdom according to the different natural ca­pacity, or to the different enlargement of it by improvement. All the human species are not made with equal capacity of discernment. There is evidently a diversity in the degree of this gift of nature to her sons. Some are naturally formed with a larger capacity than others, as tho' they were born to serve man­kind.

THE natural capacity may be variously enlarged, in proportion to the different ad­vantages afforded for that purpose; or in pro­portion to the improvement of the advanta­ges enjoyed. Accordingly some, tho' not distinguished by nature, may make greater proficiency in wisdom than others.

AND as societies are composed of individu­als, and there is a close connection between the interests of such individuals, so the whole may reap the advantage of the distinguished abilities of the few, and on these the safety of society may in a great measure depend.

[Page 30] THE natural capacity of wisdom may re­main, and may be enlarged in no inconside­rable measure, tho' religious improvement is wanting. Wisdom in this view sometimes answers great purposes in the world—In mi­litary dispute, success very often depends more upon this, than the best contrived in­struments, and the most dexterous use of them.

IT indeed requires no uncommon degree of discernment to provide weapons, and learn to use them—much greater may be necessary in time of war. To lay the plan of opera­tion—to lead on to battle, or cover a retreat—to attend to every circumstance that is con­nected with the well formed plan, requires great sagacity and penetration. The wisdom of the politician, and the skill of the soldier, are requisite to form the great general. And this wisdom is better than weapons of war, more to the purpose of defence against the injurious attempts of others; as it may ac­complish that, which numbers with the most formidable artillery could not effect without it.

BUT wisdom, in that degree which con­stitutes the religious character, qualifies still [Page 31] more for successful defence. That temper of mind towards the deity, and conduct of life, which our holy religion requires, is the truest wisdom, and better qualifies the same persons for the performance of common du­ty, and for great atchievements, and, which is more, for the blessing of God, than any thing short of it can possibly do. And in military contest, this qualification may operate through the whole, in officers and soldiers, and in those who are not immedi­ately engaged in the action, but whose inte­rest is closely connected with it, and so may have a great influence in the decision of the suspended important event.

RELIGION is so far from obstructing the free exercise of the powers of the mind, that it naturally tends to strengthen and enlarge them. The mind was formed for God, and religion is the tendency of the soul to its proper centre; and in that state it must be the most healthful and vigorous: The more it exercises its powers, in this way, the more vigorous they will grow; and on supposition of the continuance of virtuous exertions, this progression will continue thro'out its exist­ence. [Page 32] Conformity to the precepts of the gospel, is acting up to the dignity of our na­ture, and truly perfective of it. All the ad­vantages of wisdom in the before-mentioned degree therefore, may be had in time of dan­ger, and greater hoped for, as the mind aided by religion, will be more capable of those exertions, which are necessary to lay the plan of defence, and to discern the best measures for the execution of it.

RELIGION also inspires its votaries with the truest magnanimity and courage, and therefore, best qualifies for opposition against the injurious attempts of bold assailants. It enobles the soul, as it raises its views above the fordid pleasures of this world, and directs them to nobler objects, and in some measure resembles it to its great original.—It lays a foundation for confidence in God, and for the hope of a blessed immortality. It re­moves the grounds of those fears that arise from conscious guilt, and a sense of deserved punishment; and intitles to a like triumph with that of the devout warrior in Israel, Though an host should encamp against me, my heart shall not fear; tho' war should rise [Page 33] against me, in this will I be confident. As there is nothing to be hoped for from this world, or to be feared in the next, by the virtuous and good, so they only with safety can brave danger, and go on intrepid in the path of duty. Hardiness of constitution, and the mere love of fame may indeed lead on to perilous enterprizes; but religion better qualifies the soldier to face danger, and jeo­pard his life in the high places of the field. The wicked, as they act from meaner princi­ples, and are urged on by inferior motives, will more readily quit their post, and if at­tentive to the fatal consequences of falling in battle, must flee when no man persueth: But the righteous, under a sense of moral obli­gation, and in hope of reward after this life is ended, in every department of duty, will be bold as a lion.

THE advantage therefore still lies on the side of religion, as it greatens the mind, in­spires it with the truest fortitude, and will animate the soldier to act his part with in­trepidity and vigor, without which weapons of war would be to little purpose.

[Page 34] RELIGION likewise qualifies for, and en­titles to the blessing of providence, on which success in military enterprize, chiefly depends. The superintendency of the Deity over all his works, and his intervention in human affairs, is agreable to reason, and plainly asserted in revelation. The designs of his providence, indeed, are carried on by means, but the energy of the means depends on his blessing. The means that are best adapted to the end are generally succeeded, but not always so; sometimes these are frustrated, and the most improbable take place, to let us know that the Most High ruleth in the kingdom of men, and to teach us dependance on him. This gave rise to the wise observa­tion of Solomon in the context. The race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happeneth to them all.

THE interposition of providence some have tho't, is more clearly discernable in the events of war, than in any other, as those [Page 35] have a more immediate connection with the happiness or misery of communities. But be that as it may, the scripture, it is certain, every where attributes the success of war to a divine influence—to the Lord of hosts and God of armies; and gives the history of some victories obtained beyond all human probabilities.

BUT if, at sometimes, in this way, God has rode in his excellency on the sky, for the help of his people, and made bare his arm in their salvation, yet his influence is as real, tho' not so visible, when the means that come within the verge of human power are succeeded to the like purposes. And no doubt this divine influence is concerned, when the fate of armies, and the events of war, seem to turn upon some trifling circumstance untho't of, or little incident unforeseen, by means of which a mighty army shall be seized with a panic, and one less formidable in number and strength shall be so inspirited, that an hundred shall chase a thousand, and a thousand put ten thousand to flight.

[Page 36] IT must therefore be of the greatest con­sequence to a nation, in military controversy, to engage the supreme Disposer of all events on their side: And the only way for them to do so, is to submit to his authority as the supreme lawgiver—to live up to the rules of conduct prescribed by him, according to their measure in this state of imperfection.

THIS will qualify them for his favor; for the righteous Lord loveth righteousness. And this will entitle them to the blessings of his providence, according to the tenor of all his promises of national blessings in the holy scriptures. A compliance with the condition will undoubtedly give claim to the blessing of the promise: On this they may firmly depend. And happy the people who are in such a case, whose God is the Lord.

[Page 37] THIS discourse gives countenance to the military appearance of this day, and to all suitable preparations for war.

THE Ancient and Honorable Artillery Company, was founded upon fit principles and for laudable purposes. Our fathers te­nacious of their rights, and awake to a sense of duty, early laid this plan, as a nursery of military skill, for the public safety: The heads of the people freely offered themselves to these exercises, with a view to cultivate and improve the art of war, that the community might be put into a state of defence. Our military preparations have been succeeded to their designed end, from the days of our fa­thers.—Thro' God we have done valiantly, and beat down our foes.

BUT tho' Canada with its dependencies, which has been the source of the chief of our difficulties, is by the kind and vigorous assistance of British troops, now conquered, and there is peace in our borders; yet it may be idle to dream that we shall never any more have occasion to put on the harness. It is not certain that there will be no attempt [Page 38] to recover these lost possessions to the crown of France, and of consequence not certain but that the present submiss but popish inha­bitants will become hostile again, and harass our infant settlements extended still nearer to them by our late glorious acquisitions.

BUT if we should not be called to defend the frontiers from the sword of the wilder­ness, or with greater numbers to maintain our conquests; we may yet have need of ar­mour and military skill to defend us on some other quarter; for the more oppulent we grow, the more we may become the object of the attention and aim of some foreign rapacious power.

THERE being more than a possibility of things of this nature taking place, in some future, and perhaps not very distant period; it is fit that we should hold ourselves in rea­diness for defence, and truly noble in those who, of their own accord, exert themselves to spread the art of war, and promote such preparations.

[Page 39] BUT the Gentlemen of this Company will aim at higher accomplishments than the ex­pert use of their arms, at those suggested in this discourse, which will compleat the cha­racter of the soldier, and qualify them for more eminent service to their country. No­bility of mind, is superior to bodily exercise, and more friendly to heroism than guns and swords. The good man, and the soldier are characters compatible in the same person, and the former is requisite to complete the latter. They will not therefore indulge to that indif­ference in religion, so fashionable in the pre­sent age; and while they profess to believe the gospel, neglect to live up to its excellent rules. It is odd in those who enter the list on the principles of defensive war, I mean to oppose them who break thro' the laws of God, and molest others in the enjoyment of their rights, every day to violate those laws themselves, and in a certain degree interrupt the happiness of society. After all the ap­pearance of honor and public spirit vice may wear, it debilitates and enslaves the mind, im­pedes military improvement, and disqualifies for heroic action.—Men cannot do them­selves more honor than to live up to the [Page 40] rules of religion; nor any other way capaci­tate themselves so well to serve their generation.

THE sneer at virtue notwithstanding, it is of great importance to those who one day may be called into the field of battle, previ­ously to qualify themselves in the best man­ner—to get possessed of the principles of true fortitude and courage, to secure the favor of the great Arbiter of life and death, on whose nod depends the fate of armies—that in the midst of the dreadful scene they may act no­bly their part, supported by a firm reliance on God and by the hope of a blessed im­mortality.

IF defensive war is lawful, and in the pre­sent state of things occasion for it is to be expected, THIS PEOPLE do well in time of peace, to provide warlike stores—to in­crease their skill in military address—to keep up their martial spirit, that they may be pre­pared to defend themselves; and as occasion may offer, to express their loyalty to the best of Kings, and firm attachment to their mother country, by ready and vigorous efforts to sup­port the interest of the British Empire. The [Page 41] keeping up this company, superadded to a standing militia, we consider as an evidence of their ardor for their King and Country.

THE presence of the Captain-general, our Commander in chief, and of those who sit next to him in the high seats of government, do honor to this day.

TO CONCLUDE. This discourse gives a humbling view of human nature in its pre­sent state of defection,—and leads us to at­tribute the irregularities and disorders in this world to the folly of mankind: These ap­pear to be in consequence of the creator's leaving the human mind free, and this seems to have been necessary to make it capable of moral government.

BUT if we are unable to solve every diffi­culty that may arise from God's permitting sin▪ and so much disorder in this part of his creation, our minds are relieved by the kind assurances in his word, that in his wisdom and goodness he will over-rule the whole so, as to secure happiness to man, and a revenue of glory to himself.

[Page 42] IN the mean time, we should be recon­ciled to our present situation, and to the cir­cumstances into which we are born in this world: And animated by the discoveries of divine grace with fortitude and persevering diligence sustain the trials, and perform the duties assigned to us here; that we may se­cure uninterrupted happiness on the stage of immortality.

It is no inconsiderable part of our duty on the present stage, to secure and promote the happiness of society, with which our own is so intimately connected.—The peace which the British nation and its dependencies at present enjoy, may soon be interrupted and all our martial skill and conduct put upon trial.

OUR success in the last war was great and memorable—But what is in the leaves of fate unturned is known only to him who can open the book and see into futurity. But this we may know by the Book of sacred oracles that lies open to us, that our safety depends on his favor who is the governor among the nations, and whose kingdom ruleth over all.

[Page 43] BY the same oracles we are assured, that his favor is to be obtained, by a sinful peo­ple, only on the terms of repentance and re­formation; agreeable to the declaration made by the prophet to his people of old, Thus saith the Lord of hosts, amend your ways and your doings, and I will cause you to dwell in this place. And when vice shall be discoun­tenanced, and virtue encouraged, and our manners conformable to the rules of our holy religion, we may expect, either that our ene­mies will be at peace; or, if they should interrupt our tranquility, that, in the time of trial, the Lord of hosts will be with us, and the God of Jacob our refuge. Being reformed, we may securely rely on the protection of providence. The Deity propitious, we may hope, not only to be saved from our enemies, and the hand of all that hate us: but also—pleasing prospect! to transmit this land, with all our unalienable rights and happy privileges, a rich inheritance to posterity.