THE Sum of the law of nature, as well as of the written law, is love. Love to God and man properly exercised in tender feel­ings of the heart, and beneficent actions of life, constitutes perfect holiness. The Gos­pel breathes the same spirit, and acknow­ledges none as the disciples of Christ, but those who love (not their friends only) but even their enemies. Bless and curse not, is one of the laws of his kingdom. Yet the aversion of men to this good and bene­volent law, prompts them to frequent violations of it, which is the source of all the evils we feel or fear: And so lost are many to all the tender feelings require in this law, as to discover their enmity to their Creator, by opposing the happiness of his creatures, and spreading misery and ruin among them.

When such characters as these present themselves to our view, if we are possessed with the spirit of love, required in the law and gospel, we must feel a holy abhorrence of them. Love it­self, [Page 4] implies hatred to malevolence, and the man who feels no abhorrence of it, may be assured he is destitute of a benevo­lent temper, and ranks with the enemies of God and man. For as God himself hates sin with a perfect hatred from the essential holiness of his nature, and sinners cannot stand in his sight; so the greater our conformity to him is, the greater will be our abhorrence of those persons and actions which are opposite to the divine law. David mentions this as an evidence of his love to God: Do not I hate them, O Lord, that hate thee? and am not I grieved with them that rise up against thee? I hate them with a perfect hatred: I count them mine enemies. ^‖ True benevolence is therefore exercised in opposing those who seek the hurt of so­ciety, or even individuals, and none are to be condemned as act­ing against the law of love, because they hate and oppose such as are injurious to happiness. ^‡

But the weakness and corruption of nature, in the best, is such, that God hath not entrusted to men at large, the exercise of the resentment due to such characters, nor allowed them to inflict those punishments which their crimes call for, even in this world, except in some special cases. On the contrary he hath strictly prohibited all his subjects taking vengeance for pri­vate or personal injuries, in a private and personal manner, and required that if one smite us on the one cheek, we turn to him the other also; ^¶ and in the language of love exhorts us, Dearly be­loved, avenge not yourselves. Yet there are cases in which he re­quires us, as his servants, to take vengeance on his enemies. And it deserves our particular notice, that all these cases respect crimes which tend to destroy human happiness: Even his com­mands to punish blasphemy and other sins which strike more directly against himself, are not given because his own happi­ness is thereby diminished, but because they tend to erase from our minds, that sense of his glorious majesty, authority, and go­vernment, without the belief of which, all order and peace a­mong men would come to an end. So God requires us to ex­ecute vengeance on the murderer, the thief, the adulterer, revi­ler, and the like; all which sins strike at the peace and happiness of human society. God's heart is so much set upon diffusing [Page 5] happiness among his creatures, by which he most eminently displays his glory, that he perfectly abhors whatever tends to frustrate this end; and has threatened the least opposition to it with everlasting death in the world to come. But as few (thro' the corruption of nature by sin) have saith in a future state of rewards and punishments, sufficient to influence them to their duty, or deter them from opposing God's gracious purposes, therefore to strike our senses with full conviction of his anger against such as counteract his benevolent designs, he has com­manded every society of men, to inflict punishment on them in this world, and has specified the crimes, the punishments, and the officers who are to inflict them.

Every punishment involves in it a curse, and pre-supposes some crime; and the curse or punishment is by God, exactly proportioned to the nature, heinousness, and circumstances of the crime. Therefore, when a grievous punishment is inflicted, we justly infer the aggravation of the offence. To inflict pu­nishment, is actively to curse, and when we pronounce a curse, we do, as far as we can, consign over the object to some punish­ment. But when God commands us to curse any person or people, we are bound by his authority actually to punish them.

THESE observations may lead us to some apprehensions of the aggravated nature of the sin of Meroz, whom Israel are com­manded to curse bitterly for their conduct in an affair of a pub­lic nature.

THE text I have chosen as the theme of my discourse, is part of a song uttered by Deborah and Barak, in holy triumph and praise for a signal victory obtained over Jabin, king of Ca­naan, and Sisera the captain of his host. This powerful prince, who had nine hundred chariots of iron, and a mighty army, had brought Israel into subjection, and grievously oppressed them for twenty years. This cruel and galling yoke at length awakened them to a sense of their sin against God, and to cry to him for deliverance. No sooner are they made sensible of their sin a­gainst, and dependance on him, and to repent and seek his fa­vor and protection, than he appears for their help, raises up & in­spires Deborah and Barak with courage and faith in his power and grace, to oppose the tyrant, and shake off his yoke. A few men of Zebulon and Naphtali, viz. ten thousand, were designed [Page 6] by God, to have the honor of conquering this potent king; for tho' other tribes mustered and were ready for the war, yet it seems Zebulon and Naphtali only, were the people that jeopard­ed their lives to the death, in the high places of the field. ^§ With this little army, raised from two tribes only out of twelve, ^† Deborah and Barak march out and wage war against their op­pressor, for the recovery of their freedom.

Jabin, it seems, had no knowledge, or thought that Israel was arming against him. The first intelligence brought him, was, that Barak was gone up to mount Tabor, that he had already marched, and was on his way to invade his country. Some trai­tors, who pretended friendship to Israel, carried him the news; hoping, doubtless, to ingratiate themselves with Jabin, by giving him the earliest notice possible of this revolt.

No doubt, both Jabin and Sisera despised this small body of undisciplined, unarmed troops; and were confident they should carry all before them, and quickly reduce those rebels (as he doubtless termed them) to their former obedience. But God, who disposes of all events, not only gave the victory to Israel, but utterly destroyed the whole host of Jabin, that not one esca­ped, except Sisera the Captain General, and him God delivered to be slain by the hand of a woman. Women have sometimes been the deliverers of their country; and can, when God in­spires them with courage, face the proudest foe. O how easy is it with God to save from the greatest danger, and by the weak­est instruments, conquer the most powerful enemies?

[Page 7] Deborah and Barak, deeply impressed with a sense of God's mercy in this deliverance, sang this song as an expression of their joy and gratitude: From which, would time allow, many in­structive lessons might be deduced. But the words of my text lead us more directly to consider some things most worthy our attention at this day; and therefore I have chosen them as the theme of the following discourse. And in them we may observe:

1. THE crime for which this bitter curse is denounced on the inhabitants of Meroz. Probably this was some town or State in Israel, who being called to furnish their quota of men [...] money for the war, through fear of bad success, and, in that case, of a heavier burden; or from a secret lurch to the enemy, arising from hope of Court preferment, or favors already be­stowed on some of their leading men; or from some other Si­nister motive, thought best to lie still, and not neddle in the quarrel. So much is certain; they did not go with Barak to the war. The crime they are charged with, is not their aiding, assisting, or furnishing the enemy, or holding a secret corres­pondence with, or taking up arms to help them: They are not charged as laying plots to circumvent the rest, or striving to discourage their neighbours from going to the war; or as ter­rifying others with descriptions of the irresistable power of Ja­bin's nine hundred chariots of iron, and the like: No, the inha­bitants of Meroz were innocent people, compared to these; they were only negatively wicked; they only failed in their duty; they did not arm to recover their liberties when wrested from them by the hand of tyranny. This is all the fault charged on them; yet for this they incurred the fearful curse in my text. Now, if for mere negligence they deserved this curse, what must they have deserved who aided and assisted the enemy? surely a seven fold bitterer curse.

2. OBSERVE the curse pronounced; Curse ye Meroz, curse ye bitterly the inhabitants thereof. Their conduct, on that occasion, was such as deserved a severe punishment from the other States, who are commanded to seperate them unto evil, as a just reward of their neglect.

3. WE observe by whom this curse was to be pronounced and inflicted. Not by Deborah and Barak alone, in a fit of an­ger; as prophane persons in a rage curse their neighbours, and [Page 8] undertake to punish them; such often pronounce curses without cause; but the curse causeless shall not come. This curse was to be pronounced and inflicted by all the people, who are here required to be of o [...]e heart, and engage seriously, religiously and determinately in cursing them, and as Gods ministers, to exe­cute his wrath upon them. We may not suppose, that this work was left to the people at large, or to a mob; but the ru­lers are first to proceed against them, ^* and all the people to sup­port and assist them in this work; and so all were to join, as one man, to curse them, and that bitterly, i. e. they were fully and without hesitation to condemn them to severe punishment, and inflict it on them. They were not to deal gingerly with them, nor palliate their offence. They are allowed to make no excuses for them, nor to plead "that they were of a differ­ent opinion, that they thought it their duty not to take up arms against their king that ruled over them, but to submit to the higher powers: That liberty of conscience ought to be allowed to every one, and that it would be hard to punish them for act­ing their own judgments. ^† No such pleas might be made for them, nor one word spoken in their favour, their sin being a­gainst the great law of love and light of nature, but all, with full purpose of heart, were to curse those cowardly, selfish cring­ing, lukewarm, half-way, two-faced people, and to treat them as out-casts, and unworthy the common protection or society of others.

4. OBSERVE b [...] whose command they were required to curse Meroz. It was not by the command of Deborah and Barak, but of God himself; yea by the command of Jesus Christ, the meek and compassionate Saviour of men. Curse ye Meroz, said the Angel of the Lord. This was the Angel of God's presence, who then fought for Israel, and who was so offended with the people of Meroz for their selfishness and indifference in this im­portant cause, that he not only cursed them himself, but com­mands all the people to curse them, and inflict his wrath on them in this world.

[Page 9]5 OBSERVE the circumstance which aggravated their crime, viz. the enemy that enslaved them was mighty. Had the foe been weak and contemptible, there had been less need of their help. But when a powerful tyrant oppressed them, and they were called upon to unite with their suffering brethren in shak­ing off his yoke, and all their strength little enough, to oppose him, then to excuse themselves, was highly criminal, and in ef­fect to join with the tyrant to rivet slavery and misery on the whole nation. This was highly provoking to God, whose great end is to diffuse happiness, and not misery, among his creatures, and never punishes, but when his subjects oppose this design.

THIS was the crisis when their all lay at stake. They well knew that their brethren (however they themselves might be distinguished with court favours by the tyrant) were groaning under cruel bondage: But as selfishness renders people callous and unfeeling to the distresses of others, so they were easy and satisfied to see their brethren tortured by the unrelenting hand of oppression, if so be they might sleep in a whole skin. They were contented others should go forth and endure the hardships of war, but refused to engage in the work, or bear any part of the burden with them, though all was hazarded through their neglect. How base was this conduct, while they knew the strength of the enemy? This consideration was enough to have engaged every one, not lost to all the feelings of humanity, to the firmest union, and the most vigorous exertions. But these servile wretches would rather bear the yoke, and see the whole land involved in slavery, than enter the field, and share the glo­ry of regaining their freedom from a powerful foe. They pre­fered their present ease, or some court favors, with chains and slavery, to the glorious freedom they were born to enjoy.

FROM this view of the text and context, we may deduce the following doctrinal observations.

• I. THAT the cause of Liberty is the cause of God and truth.
• II. That to take arms and repel force by force, when our Liberties are invaded, is well pleasing to God.
• III. THAT it is lawful to levy war against those who op­press us, even when they are not in arms against us.
• [Page 10]IV. THAT indolence and backwardness in taking arms, and exerting ourselves in the service of our Country, when call­ed thereto by the public voice, in order to recover and se­cure our freedom, is an heinous sin in the sight of God.
• V. That God requires a people, struggling for their Liberties, to treat such of the community who will not join them, as open enemies, and to reject them as unworthy the privi­ledges which others enjoy.

I. THE cause of freedom is the cause of God. To open this, I will enquire

• 1. WHAT we are to understand by Liberty, or freedom, And then
• 2. PROVE that this is the cause of God.

I. WHAT is meant by Liberty or freedom?

IT is sufficient to my present purpose, to distinguish Liberty, into Moral, Natural, and Civil. ^*

MORAL Liberty lies i [...] an ability or opportunity to act or con­duct as the agent pleases.

HE that is not hindered by any external force from acting as he chuse [...] or wills to act, is perfectly free in a Moral sense; and so far as he possesses this freedom, so far, and no farther is he a Moral, accountable creature, and his actions worthy of praise or b [...]aine.

BY Natural Liberty I mean, that freedom of action and con­duct which all men have a right to, antecedent to their being [Page 11] members of society. This Mr. Locke defines to be "That state or condition in which all men naturally are to order all their acti­ons, and dispose of themselves and possessions as they think fit, within the bounds of the law of nature, without asking leave, or depending on the will of any man." In this state all men are equal, and no one hath a right to govern or controul ano­ther: And the law of nature, or the eternal reason and fitness of things, is to be the only rule of his conduct; of the meaning of which, every one is to be his own judge.

BUT since the corruption of nature by sin, the lusts and pas­sions of men so blind their minds, and harden their hearts, that this perfect law of love is little considered, and less practised; so th [...] a state of nature, which would have been a state of perfect freedom and happiness had man continued in his first recti­tude, is a state of war, rapine and murder. Hence arises an absolute necessity that societies should form themselves into po­litic bodies, in order to enact laws for the public safety, and appoint some to put them in execution, that the good may be encouraged, and the vicious deterred from evil practices: And these laws should always be founded on the law of nature.

^‡HENCE it appears, that perfect civil Liberty differs from na­tural, only in this, that in a natural state our actions, persons and possessions, are under the direction, judgment and controul of none but ourselves; but in a civil state, under the direction of others, according to the laws of that state in which we live; which, by the supposition, are perfectly agreeable to the law of nature. In the first case, private judgment; in the second, the public judgment of the sense of the law of nature is to be the rule of conduct. When this is the case, civil Liberty is perfect, and every one enjoys all that freedom which God designed for his rational creatures in a social state. All Liberty beyond this is mere licentiousness, a liberty to sin, which is the worst of sla­very. But when any laws are enacted, which cross the law of nature, there civil Liberty is invaded, and God and man justly offended. Therefore when those appointed to enact and exe­cute [Page 12] laws, invade this Liberty ^† they violate their trust, and op­press their subjects, and their constituents may lawfully depose them by force of arms, if they refuse to reform.

NOW if it be unlawful for magistrates in a State, to bind their subjects by laws contrary to the law of nature, and if in this case it is lawful for their subjects to depose them; it follows, a fortiori, that should the rulers of one State assume a power to bind the people of another State, who never intrusted them with a legislative power, by such unrighteous laws, those oppressed people would be under no kind of obligation to submit to them; but ought, if in their power, to oppose them and recover their Liberty. Therefore the freedom of a society or State consists in acting according to their own choice, within the bounds of the law of nature, in governing themselves, independent of all other States. This is the Liberty wherewith God hath made every State free, and which no power on earth may lawfully abridge, but by their own consent: Nor can they lawfully consent to have it abridged, but where it appears for the greater good of so­ciety in general: And when this end cannot be attained, they have a right to resume their former freedom, if in their power▪

I procceed—

II. To prove that the cause of civil Liberty is the cause of God.

THIS follows from what hath been now said. For if the law of nature is the law of God; and if God hath given every society or State, liberty, independent of all other States, to act according to their own choice in governing themselves, within the bounds of the law of nature; then it follows, that this free­dom is of God; and he that is an advocate for it, espouses the cause of God; and he that opposes it, opposes God himself. This Liberty hath God not only given, but entailed on all men, so that they cannot resign it to any creature without sin. There­fore should any State, through fear, resign this freedom to a­ny other power, it would be offensive to God Thus, had A­merica submitted to, and acquiesced in the declaration of the British Parliament, ‘That they have a right to bind us in all cases whatsoever,’ we should have greatly provoked God, by [Page 13] granting that prerogative to men, which belongs to God only. Nor could we have had reason to hope for pardon and the Di­vine favour on our land, without unfeigned repentance: But as repentance implies a change of conduct, as well as of mind, so we must have exerted ourselves to undo what we had done, and by every method in our power, to cast off the chains, and re­sume our Liberty.

BUT to leave the dim light of reason, let us hear what Divine revelation says in my text and context.

ISRAEL were a free, independent common wealth, planted by God in Can [...]an, in much the same manner that he planted us in America. The nations around always viewed them with an en­vious and jealous eye: As well they might, since they drove out seven nations more powerful than themselves, and possessed their land. But when by their grievous sins they provoked God, he often permitted those neighbouring nations to invade their rights, that they might be brought to a sense of their sin and duty.

Jabin the king of Canaan, one of those States, was God's rod to humble them. He invaded Israel, robbed them of their rights, and held them in slavery twenty years: In all which he acted the part of a cruel tyrant, and provoked God, to his own destruc­tion. Jabin had long ruled over Israel; but this gave him no right: His dominion was still mere usurpation, as he robbed them of the Liberty God had given them: And with a single view to recover this and punish the invader, God commanded them to wage war on the tyrant, and shake off his yoke. They obey the Divine mandate, assemble their forces, call on the various States to join them in the glorious conflict: And God himself curses those who would not assist to punish this oppressor.

No doubt Jabin called this Rebellion, and made proclamati­on that all who were found in arms, or any way aiding the re­volt, should be deemed and treated as rebels, and their estate [...] confiscated; but that all who would make their submissions, should enjoy all their priviledges, as before, at his sovereign dis­posal A glorious offer! How worthy the joyful and thankful acceptance of men born to freedom! Rather, where's the wretch so sordid as not to feel this as an insult to human nature? or where's the christian that does not view it as a reproach of [Page 14] his God? and who will not, with good Hezekiah, spread before the Lord, in humble prayer, the words of this Rabshekah, pub­lished to reproach our God, as unable to defend us, though en­gaged in his cause? Or where is the man, so lost to all noble and generous feelings, that would not chuse to die in the field of martial glory, rather than accept such insulting terms of peace, or rather of misery; to live and see himself, his friends, his wife, children and country, subjugated to the arbitrary will and disposal of a merciless tyrant?

But doubtless these inviting, gracious terms of peace, had great influence on some. The inhabitants of Meroz seem to have been such dastardly, low-spirited, court sycophants; and also many in the tribe of Reuben, for whose divisions there were great searchings of heart. These probably trembled at the power of Jabin, and thought him invincible, though opposing God himself, whose cause they were called to espouse. Some might call the war rebellion, and others, by open or secret practises, discourage and weaken the cause.

THIS is very applicable to our present case. We are declar­ed rebels by the king of England: His servants offer pardon to all who will lay themselves at his feet to dispose of as he shall see fit, and "to bind them, their children and estates, at his pleasure, in all cases whatsoever." What gracious terms of peace! Must not this yoke sit with peculiar ease and pleasure on the necks of free-born Americans!—Yet, with horror be it spoken, there are free-born sons of America, so lost to all sense of honor, Liberty, and every noble feeling, as to join the cry, and press for submission. O tell it not in Gath, publish it not in the streets of Ashkelon.

WE have some, but blessed be God, that we have no more, of the inhabitants of Meroz scattered among us; some whose endeavours to divide us, cause great searchings of heart. But be it known to them, and to all men, that they, as Meroz, are fighting against God. This assertion is confirmed by the curse denounced on Meroz by Gods command; for had they not op­posed him, he would not have cursed them. They then were the rebels, in the judgment of God, and not those who took up arms to recover their liberties: Rebels against the God of Hea­ven; and therefore fell under his, and his people's curse; as all those shall, who oppose, or neglect to promote the like glorious cause.

[Page 15]FROM what hath been said, the truth of the second observa­tion appears; viz.

II. THAT to take arms, and repel force by force, when our Liberties are invaded, is well pleasing to God.

THIS is a natural consequence from what is said above, and from the text itself. Deborah and Barak, in taking arms against Jabin, acted agreeable to the law of nature, which is the law of love; were also particularly excited, directed and commanded thereto by God himself. ^† They did not by this war, aim at dominion over others, nor seek to deprive any of their natural rights; but only to recover and secure the Liberties and rights which had been wrested from them; that they might thereby spread peace and happiness through all the tribes of Israel; while the real happiness of others would not thereby be diminished. This, by the law of nature, was sufficient to justify them. If then they conformed to the law of love in taking up arms; and if God required them to make war on Jabin; then it was unde­niably pleasing to him. But if God approved their conduct in this case, he certainly will approve the like conduct in all similar cases Therefore when one country or State invades the liber­ties of another; it is lawful and well pleasing to God for the op­pressed to defend their rights by force of arms: Yea, to neglect this, when there is a rational prospect of success, is a sin, a sin a­gainst God, and discovers a want of that benevolence, and desire of the happiness of our fellow creatures, which is the highest glory of the saints.

I need not spend time to prove that our struggle with Great-Britain is very similar to that of Israel with Jabin. As they had, so have we been long oppressed by a power that never had any equitable right to our land, or to rule over us, but by our own consent, and agreeable to a solemn compact. When they vio­lated this, all their right ceased; and they could have no better claim to dominion, than Jabin had over Israel. A power in­deed has been usurped by the court of Great-Britain, "to bind us in all cases whatsoever: Which claim hath already produ­ced many most unrighteous and oppressive laws, which they have attempted to inforce by their fleets and armies: In all which they can be no more justified, than Jabin in his tyranny over Israel. Therefore if it was their duty to fight for the recovery [Page 16] of their freedom, it must likewise be ours. And to neglect this, when called to it by the public voice, will expose us to the curse of Meroz. Yea,

III. It is lawful, yea duty, to levy war against those who op­press us, even when they are not in arms against us, if there be a rational probability of success.

I say, if there be a rational probability of success. For the law of love or nature will not justify opposition to the greatest oppression, when such opposition must be attended with greater evils than submission. Therefore the primitive christians, and many of later ages, did not oppose their cruel persecutors; as it would, without a miracle, have brought on them inevitable de­struction. But where there is a rational probability of success, any people may lawfully, and it is their duty, to levy war on those who rob them of their rights, whether they be rulers in the State they live in, or any more distant powers, even before war is waged against them.

THE truth of this appears from the instance before us. Ja­bin, at this time was not at war with Israel; no, they had been conquered and under his government twenty years; and nothing was heard, but the groans and cries of the oppressed. How then, it may be asked, can they be justified in commencing a war?—Doubtless they had often petitioned for redress of griev­ances, as we have done, and to as little purpose. What more could they do in a peaceable way?—They were reduced to the dreadful alternative, either tamely to submit themselves and chil­dren after them, to the galling yoke of merciless tyranny; or wage war on the tyrant. The last was the measure God ap­proved, and therefore, by a special command, enjoined it on them. This we are sure be would not have done, had it been offensive to him. He did not require Israel to wait till Jabin had invaded their country and struck the first blow, (as we did in respect to our British oppressors.) but while all was peace in his kingdom, for ought we find, God commands Israel to raise an army, and invade the tyrant's dominions.

THE moral reason of this is obvious: For usurpation or op­pression, i [...] offensive war, already levied. Any State which usurps a power over another State, or rulers who, by a wanton use of [Page 17] their power, oppress their subjects, do thereby break the peace, and commence an offensive war. In such a case opposition is mere self-defence, and is no more criminal, yea as really our duty, as to defend ourselves against a murderer, or high-way-robber. Self-preservation is an instinct, by God, implanted in our nature: Therefore we sin against God and nature, when we tamely resign our rights to tyrants, or quietly submit to pub­lic oppressors, if it be in our power to defend ourselves.

A rebel indeed is a monster in nature; an enemy, not only to his country, but to all mankind: He is destitute of that bene­volence which is the highest honor and glory of the rational na­ture.—But what is a rebel? What those actions for which a man or people deserve this opprobrious charge?—Those only are rebels who are enemies to good government, and oppose such as duly execute it. A state of nature is a state of war. Civil government, which is founded in the consent of society to be governed by certain laws framed for the general good, and duly executed by some appointed thereto, puts an end to this State, and secures peace and safety. He therefore who transgresses this compact, even he opposes good government, and is a rebel, re­bellat, he raises war again.

IN this, it matters not whether the person be a king or a sub­ject; he is the rebel that breaks the compact, he renews the war, and is the aggressor: And every member of the body-politic, is bound, by the eternal law of benevolence, to set himself against him, and if he persists, the whole must unite to root him from the earth, whether he be high or low, rich or poor, a king or a subject. The latter indeed less deserves it, by how much less mischief he is capable of doing. But when a king or ruler turns rebel, (which is vastly more frequent in proportion to their num­bers) being armed with power, he ever spreads desolation and misery around his dominions, before he can be regularly and properly punished; and therefore is proportionably higher in guilt: Witness Pharaoh, Saul, Manasseh, Antiochus, Julian, Charles the first, of blessed memory, and George the third, who vies with the chief in this black catalogue, in spreading misery and ruin round the world.

THE ruler who invades the civil or religious rights of [...] subjects, levies war on them, puts them out of his protection, [Page 18] and dissolves all their allegiance to him: For allegiance and pro­tection are reciprocal, and where one is denied the other must cease.

IF these observations are true (and they cannot be denied with modesty) then it is as lawful, and as strongly our duty to pro­secute a war against the king of England for invading our rights and liberties, as to bring an obstinate rebel to justice, or take arms against some foreign power that might invade us. Op­pression alone, if persisted in, justifies the oppressed in making war on the oppressors; whether they be rulers or private per­sons, in our own or a foreign State. The reason is, because oppressors are enemies to the great law of nature, and to the happiness of mankind. For this, God commanded Israel to commence a war against Jabin, that, being free from his pow­er, happiness and peace might be restored.

IN our contest with the tyrant of Great-Britain, we did not indeed commence the war: No: But tho' under a load of al­most insupportable insult, abuse and reproach, we raised our humble and earnest petitions, and prayed only for Peace, Liber­ty and Safety, the natural rights of all men. But be astonished, O Heavens! And tremble O England! While our dutiful sup­plications ascended before the throne, the monster was meditat­ing the blow; and e're we rose from our knees, he fixed his dag­ger in our heart! If this is to be a father, where can be the monster? If this be the exercise of lenity and mercy, as he vainly boasts, ^† what must be his acts of justice? O merciful God, look down and behold our distress, and avenge us of our cruel foe.—Can we reflect on those scenes of slaug [...]r and desolation which he hath spread before our eyes, and doubt of our duty? Is it any longer a scruple whether God calls us to war? If such insults and abuse will not justify us, no abuses ever can. Yea, had George withheld his hand from shedding our blood, the grievous oppressions we groaned under before, and the contempt and insult with which he treated our petiti­ons, were fully sufficient to justify us in the sight of God and all wise men, had we began the war, and expelled his troops from our country by fire and sword. Is it possible that Jabin could treat Israel with greater insult, or more unjustly invade [Page 19] their rights? But for this God commanded Israel to make war on him, and pronounces a heavy curse on those who refused to join in carrying it on. This leads me to shew,

IV. THAT those who are indolent, and backward to take up arms and exert themselves in the service of their country, in or­der to recover and secure their freedom, when called thereto by the public voice, are highly criminal in the sight of God and man.

THIS doctrine is wrapt up in the very bowels of my text. Curse ye Meroz, said the Angel of the Lord, curse ye bitterly the in­habitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty. The curse of God falls on none but for sin; for he delights in blessing, and not in cursing. And he never permits any of his subjects to execute his curses on their fellow subjects, but where the crime is highly aggravat­ed; much less does he allow them to curse them bitterly, unless their guilt is exceeding great. Now since God commands Isra­el to curse Meroz bitterly, we fairly infer, that their sin was of a crimson dye, and most provoking to him and his people. And whoever is guilty of the like conduct in our contest with Great-Britain, incurs the like g [...]t.

THIS needs no further proof. For if it be allowed, that the state of the case between Great-Britain and America, is, in its main parts, parallel with that between Jabin and Israel, as hath been shewn, then the crime of negligence is as heinous in this struggle as in that. And as Israel were required to curse bit­terly those cowardly, selfish, half-way people, so are we to curse the like characters at this day. And as those people, for their neglect, exposed themselves to the loss of all the privileges and blessings of a free State in this world, and to the eternal ven­geance of God in the next; so it highly concerns all to take heed that they do not fall under the same condemnation. That we may avoid the rock on which they were lost, I will,

• I. Give their character.
• II. Mention some aggravations of their sin.

I. I will hint at some things which discover people to be like the inhabitants of Meroz.

[Page 20]FEW, I fear, are perfectly clear in this matter: Alass, there is too great negligence among people in general. Private inte­rests and selfish considerations, ingross the thoughts and cares of many, who wish well to the cause of Liberty, and divert their attention and exertions from the main thing which calls for our first and chief regard, viz. the defence of our country from ty­ranny, and securing our civil and religious freedom. It is mournful to see most men eagerly pursuing worldly gain, and heaping up unrighteous mammon by cruel oppression and grind­ing the faces of the poor; while our country lies bleeding of her wounds, and so few engaged to bind them up. Let such consider, that they are guilty of the sin of Meroz, and tho' they may not feel the curse of men in this world, they shall not, without sincere repentance, escape the wrath and curse of God in the world to come. Every one is called, at this day, to come to the help of the Lord against the mighty; either to go out to war, or in some way vigorously exert himself for the public good. There are various things necessary for the defence of our country besides bearing arms, tho' this is the chief; and all may, one way or other, put to a helping hand. There are va­rious arts and manufactures essential to the support of the inha­bitants and army, w [...]out which we must soon be overcome: In one or other of these, men and women, youth, and even chil­dren, may be employed, and as essentially help in the deliver­ance of their country, as those who go out to war. All are now called to more than ordinary frugality and diligence in their re­spective callings; ^¶ and those of ability should be liberal and forward to encourage manufactures for the public good. ^* But alass, that so few make the interest and wellfare of the public the main object of their pursuit. Yet there are some, and I hope many, who with truth can say, they have done their best, according to their circumstances, for the defence and safety of [Page 21] their country. Such, however the contest may issue, will enjoy the approbation of God, their own consciences, and of all the friends of mankind.

BUT not to make our case appear better than it really is; I fear there are many among us, in one disguise or other, who, when stript of their vizards, will appear to be of the inhabitants of Meroz; and who, if their characters were justly drawn, would secretly, if not openly say, as the Pharisees in another case, In saying this, thou reproachest us also. But as birds which are hit, show it by their fluttering, and it may serve to bring such con­temptible characters to view, and expose them to the curse they deserve, and on the other hand, may convince some real friends to freedom, of their sinful negligence in the common cause, I will venture to point out a few.

AMONG these characters, I do not include such as aid, or in words or actions defend, or openly declare for the enemy, and plead the right of Great-Britain "to bind us in all cases what­soever." Of such there are not many among us; owing pro­bably to their fear of a vast majority, which is on the side of freedom; and therefore they put on the guise of friendship, while they endeavor secretly to work destruction to the cause. These may be known by the following marks.

1. Observe the man who will neither go himself, nor contri­bute of his substance (if able) to encourage others to go into the war. Such do what in them lays to break up the army: These incur the curse of Meroz.

2. Others will express wishes for our success, but will be sure to back them with doubts of the event, and fears of a heavier yoke. You may hear them frequently magnifying the power of the enemy, and telling of the nine hundred chariots of iron; the dreadful train of artillery, and the good discipline of the Bri­tish troops—Of the intolerable hardships the soldiers undergo, and the starving condition of their families at home: And by a thousand such arts endeavouring to discourage the people from the war,

3. THERE are other pretended friends whose countenance bewrays them. When things go ill with our army, they appear [Page 22] with a cheerful countenance, and assume airs of importance, and you'll see the Core holding conferences i [...] one corner or another. The joy of their hearts, on such occasions, will break thro' all disguises, and discover their real sentiments; while their grief and long faces, in a reverse of fortune, is a plain index pointing to the end at which they really aim.

4. OTHERS, who talk much for liberty, you will find ever opposing the measures of defence proposed; making objections to them, and shewing their inconsistency; while they offer none in their stead, or only such as tend to embarrass the main de­sign: They are so prudent, that they will waste away days, yea months to consider; and are ever full of their wise cautions; but never zealous to execute any important project. When such men get into public stations; especially if they fill a seat in our public councils, they greatly endanger the State; they protract business, and often defeat the best councils. Prudence and moderation are amiable virtues, and the modest mind feels pain on being suspected as sanguine, rash and imprudent. This gives the over prudent great advantage to obstruct every vigo­rous measure, which they brand with the name of rashness: And every friend to vigorous action feels the reflection, who, without great fortitude, sits down abashed, and with grief sees his counsels defeated. But if the measure be adopted, the next motion of the prudent man is, to delay the execution, that the happy moment, on which all depends, may be lost. ^¶ These [Page 23] over and over prudent men ought to be suspected, and viewed with a watchful eye: And the discerning mind will soon be able to discover, whether such counsels spring from true wisdom, or from a design to ensnare us.

5. Some are discovered by the company they keep. You may find them often with those who have given too much rea­son to suspect their enmity to our cause, and rarely with the zealous friends of liberty, except by accident; and then they speak and act like creatures out of their element, and soon leave the company, or grow mute, when liberty is the subject of discourse.

6. THERE are others who in heart wish well to our cause, but through fear of the power of our enemies, they are back­ward to join vigorously to support it; they really wish we might succeed, but they dread the hardships of a campaign, and choose so to conduct, that, on whatever side victory may declare, they may be safe.

7. OTHERS wish well to the public cause, but have a much greater value for their own private and personal interest. They are high sons of liberty, 'till her cause crosses their private views, and even then, they boast in her name, while, like George 3d. they stab her to the heart, by refusing submission to those regu­lations which are essential to her preservation.

ALL these, and many others of the like kind, might doubt­less have been found in Meroz, and yet the best of them all fell under this bitter curse: For whatever were their private senti­ments, they all led to the issue, viz. to keep them back from those vigorous efforts that the cause of liberty then required, and for want of which, it was greatly hazarded. And whatever motives influence men at this day, whether a desire of ease, hope of power, honor, or wealth; if they do any thing against, or neglect to assist all in their power, the glorious cause of freedom, now in our hands, they, in a greater or less degree, incur the curse of Meroz. Now, if ever, is that text to be applied to such, Cursed be he that doth the work of the Lord deceitfully; and cursed be he that holdeth back his sword from blood. ^* This leads me

[Page 24]II. TO mention some aggravations of this sin.

1. THIS conduct is a violation of the law of nature, which requires all to exert themselves to promote happiness among mankind. Love is the fulfilling of the law, but this implies a benevolent frame of heart, exercised in beneficent actions to­wards all men, as we have opportunity. When therefore we see our fellow creatures, especially our friends and brethren, whose happiness is more immediately our care, reduced to a state of misery, robbed of their most dear and unalienable rights, and borne down with a heavy load of oppression and abuse by the hands of tyrants; this law requires us to stand forth in their defence, even though we are not involved with them in the same evils, and how much more, when our own happiness is equally concerned? ^‡ The man who can stand by an idle spectator, when a murderer or robber assaults his brother, and not exert himself, in his defence, is deservedly accounted as cri­minal, in law and reason, as the murderer or robber himself, and is exposed to the same punishment. Inactivity, in such a case, is justly esteemed an approbation of the crime. But as freedom is an inheritance entailed on all men, so whosoever in­vades it, robs mankind of their rights, endeavors to spread mi­sery among God's creatures, and violates the law of nature, and all who refuse to oppose him, when in their power, are to be considered and treated as confederates and abettors of his con­duct, and partakers in his crimes.

2. THIS sin is against posterity. Our children after us must reap the fruit of our present conduct. If we nobly resist the oppressor, we shall, under God, deliver them from his galling yoke; at least shall avoid the guilt of riveting it on them: But if we bow tamely to have it fastened on our necks, unborn ge­nerations, thro' unknown centuries, may never be able to shake it off; but must waste away a wretched existence, in this world, [Page 25] without any other claim to the fruit of their labors, or even to the dear pledges of conjugal love, the fruit of their own bodies, than such as depends on the uncontrouled will of an haughty tyrant.

Let us, for a moment, glance an eye on the next and succeed­ing generations. What a scene opens to view! Behold these delightful and stately mansions for which we labored, possessed by the minions of power: See yonder spacious fields, subdued to fruitfulness by the sweat and toil of our fathers or ourselves, yielding their encrease to clothe, pamper and enrich the tyrants favorites, who are base enough to assist him in his cursed plots to enslave us.—Does this rouse your resentment?—Stop a moment, and I'll shew you a spectacle more shocking than this. What meager visages do I see in yonder field, toiling and covered with sweat, to cultivate the soil?—Who are those in rags, bear­ing burdens and drawing water for these haughty lords, and then cringing to them for a morsel of bread? —They are—O graci­ous God, support my spirits—They are my sons, and my daugh­ters, the fruit of my body, the pledges of conjugal love, for whose comfort I tho't myself happy to spend my days in labor, my nights in care!—Thus are my hopes blasted! — O that they had never been born, rather than to see them loaded with irons and dragging after them, where ever they go, the heavy, gall­ing, ignominious chains of slavery—But may we not hope for an end of these miseries? —Alafs, what hope? Slavery debases the human faculties, and spreads a torpor and stupidity over the whole frame! They sink in despair under their load; they see no way, they feel no power to recover themselves from this pit of misery; but pine away and die in it, and leave to their chil­dren the same wretched inheritance.—What then does he de­serve? or rather, what curse is too heavy for the wretch that can tamely see our country enslaved?

4. THIS is a sin against our forefathers. They left us a fair inheritance. They forsook their native land; the land of ty­ranny and the furn [...]e of iron; and by their blood, treasure and toil, procured this sweet, this peaceful retreat, subdued the soil when covered with eternal woods, raised for us the stately domes which afford us shelter from the storms, and safe repose, and were exceedingly careful to instruct us in the things which con­cern our temporal, and eternal liberty and peace.—And shall [Page 26] we resign this patrimony, so dearly bought by them, and entail­ed to us by their will, living and dying? Shall we, I say, resign it all to that tyrant power, which drove them from their native land to this, then howling wilderness? Shall we bow our necks to the yoke which they, tho' few in number, nobly cast off?— Should our fathers rise from their graves, they would disown such children, and repent their care and toil for such degenerate sons.

5. THIS is a sin against contemporaries. How provoking in the sight of God and man is it to see some quite unconcern­ed for the good of the public, rolling in ease, amassing wealth to themselves, and slyly plotting to [...]st our enemies in their mur­derous designs; while others end [...] the fatigues of war, and hazard all that's dear to secure the peace, liberty and safety of the whole? Surely every benevolent heart must rise with in­dignation, and curse these enemies to God and nature.

6. THIS is a sin against the express command of God. He commands us to stand fast in the liberty wherewith he hath made us free ^‡ and not to bow to any tyrant on earth when it is in our power to oppose him. I proceed,

V. TO shew, that God requires a people, struggling for their liberties, to treat such of the community who will not join them, as open enemies, and to reject them as unworthy the privileges of civil society.

THE single crime of Meroz is said to be this. When they were called to arm in order to shake off the yoke of tyranny, they did not join in the glorious cause. For this, and only this, they fell under the curse of God and man. Not only eternal wrath in the world to come, was the just reward of this sin; but so highly was God provoked thereby, as to com­mand his people to inflict his vengeance on them in this world, that being held up as the monuments of his wrath, o­thers might hear and fear, and do no more so wickedly.

A curse is something more than wishing ill to a person: It implies a separating him to some evil or punishment. The command in my text therefore required Israel to separate the [Page 27] inhabitants of Meroz from some temporal good the rest of Isra­el enjoyed, and inflict on them some severe punishment; for they were to curse them bitterly.

AND why may we not suppose that this curse consisted in these things?

1. That they should be deprived of that delightful freedom and liberty, Israel had regained from the tyranny of Jabin. As these wretches discovered their servile temper in refusing to ex­ert themselves for the recovery of their liberty, why should they not be condemned to the slavery they chose? Jabin (like George) probably claimed a right to lay any taxes on them he pleased, and "to bind them in all cases whatsoever;" and they, rather than jeopard their lives in defence of their rights, tamely sub­mitted to his demands. Well, since this was their choice, why should it now be denied them? Let them be taxed at the sove­reign will of the other States, without allowing them any re­presentation. Since they loved, and sought to involve all Isra­el with themselves in slavery, they should have it from the rest, and receive but the just reward of their conduct. With what face could they complain of such treatment, since they chose to submit to the same from Jabin? The change of masters made no change in the task; and if they prefered slavery then, rather than fight for their liberties, let them have it now, since they would do nothing to regain them. ^*

2. Why may we not suppose that they were deprived of their estates, and reduced at least to a state of tenantage at will? [Page 28] They had implicitly joined with the enemy, by which they put to hazard every dear and valuable enjoyment of the whole na­tion. Thro' their neglect all might have been lost: And their fault was not the less, because victory declared for Israel; and all their possessions could never countervail the damage their conduct had exposed the nation to.

THE application of this to our times is easy. The present war, 'tis probable, had never been commenced, had none of the inhabitants of Meroz [...]een in our land; or if began, could not have been carried on to this day. On them, therefore, as the confederates, abbettors and supporters of the tyrant, lies the guilt of this war▪ And as they are partners with him in the sin, so they ought to be involved in the punishment he deserves. If it is lawful to deprive the inhabitants of Great-Britain of their property, when in our power, and convert it to our use; if this be a just retaliation for the injury they have done us, and all too little to countervail the damage; much more the interest of those who live among us, and yet assist the enemy in their cruel de­signs, ought to be confiscated for the service of the public, by how much more mischief they have done and are capable of do­ing these States, and by how much greater their sin.

I can't but think it would have been happy for these States, had our rulers, long e're now, declared that all who should be found any way aiding and assisting the enemy, or holding a correspondence with them, should be deemed enemies to these States, and forfeit all their estates at least. Yea,

3. As the curse of Meroz, no doubt, extended to a depriv­ing the inhabitants of a capacity to enjoy any place of honor in government, and the ordinary privileges of free-men; and also inflicted some corporal punishment at least on their princi­pal leaders: So the like characters among us, ought to share the same punishment. And I am persuaded, these states will still be unsafe, and all our efforts for deliverance from tyranny, attended with great hazard and uncertainty, till there shall be some more effectual and vigorous measures adopted by our ru­lers, to distinguish friends from foes, and expose the latter to some exemplary punishment. The law of retaliation is some­times just and necessary, even when the persons offending are not made the subjects of it; how much more when the trans­gressors [Page 29] themselves are in our power? ^* Nor can we do justice to ourselves or the public, or to our brethren now suffering in hard and cruel durance among the enemy; nor to our posterity; nor lastly to the manes of our murdered friends who have fallen in the field, or expired in loathsome prisons with cold and hun­ger; till we inflict some just and exemplary punishment on those who have brought these calamities on us.

[Page 30]THIS discourse shews us, how defensive war is consistent with true benevolence, and a sincere desire of the happiness of mankind; and how it is consistent for the soldier to love and pray for the happiness of those he opposes and endeavors to root from the earth. Every soldier should enter the field with benevolent, tender, compassionate sentiments, which is the tem­per of Jesus Christ. A morose, cruel, revengeful, unmerciful temper, is no more consistent with the character of a christian soldier, than with that of a minister of the Gospel of peace; nor can it be justified even in the height of the fiercest battle. He should ever be possessed with a disposition to pray for those he endeavors to destroy, and to wish their best, their eternal good. These are no more inconsistent in a soldier engaging in battle, and doing his best to kill his enemies, than they are in a judge and executioner, who take away a murderer from the earth. For as the judge and executioner are God's ministers to execute vengeance on the wicked who endeavor to destroy [Page 31] the happiness of society; so the soldier, engaged in a just defen­sive war, is the minister of God to render vengeance to the in­vaders of others right: And as the executioner may, and ought to pray for the suffering criminal, so should the soldier for his foe. As benevolence is the source of vindictive laws in the state, so it should ever be of defensive war; and they both tend to the same end, the happiness of mankind. How absurd then is the pretence that the Gospel of Jesus Christ forbids us to take up arms to defend ourselves? and that defensive war is in­consistent with the patient, meek, long-suffering temper [...] re­quires? It may with as much reason be said, that to punish a murderer or robber is forbidden by the Gospel; which is in ef­fect to say, that the Gospel of peace forbids the exercise of love and benevolence in acts absolutely necessary, in this sinful world, for the peace and happiness of society and individuals.

FROM what has been said we may clearly infer, that to levy offensive war is murder, and all who engage in it are murderers in God's sight. They are guilty, not only of the murder of those they kill in battle, or who otherwise perish in the war; but they are self murderers: They [...] themselves to death; their blood is on their own heads. We [...] might Solomon say, with good advice make war.

THE characters therefore of two States or armies at war, are as opposite as their actions. The aggressor is a murderer and robber, and all who assist him are involved in his guilt; every soldier who fights for him is a murderer too: But we know that no murderer hath eternal life. How should this make those shudder who engage on the side of the aggressor? If they fall in battle, what hope can they have of God's approbation; since they die murdering others and themselves too? But such who oppose them in defence of their own and country's peace, liber­ty and safety, are God's ministers, commissioned and ordered by him to punish his, and his peoples enemies: They therefore may draw their swords with a quiet, approving conscience, and with pity view the wretches slain by their hands as self murder­ers: Or if they fall, they can die, in regard to the war, free of the blood of all men, and in peace resign their spirits into the hand of their redeemer.

[Page 32]THIS consideration surely must animate every man, inspired with the benevolent temper of the Gospel, which disposes to the greatest advancement of human happiness, and to relieve the miserable and oppressed; to vigorous exertions in defence of our bleeding land; bleeding under the hand of oppression, rapine and murder. Would you, my friends, count it an honor to be employed by God to restore peace and happiness to the oppressed and miserable? do you wish to perform acts of love and kind­ness to mankind, and therein be like your creator and redeemer? do yo you fear the wrath and curse of God pronounced on all who spread misery among his creatures, and on all that aid or assist them, or so much as connive at, or neglect to oppose them? Do you desire to be workers together with God in restoring peace and felicity to your groaning country, and to be owned of him as his servants when you die? are these the object of your desire and pursuit? I know they are, if the love of God and your neighbour rules in your hearts.—Well then, here is an opportunity presented to you, to manifest your love, by coming to the help of the Lord against the mighty The cause we are en­gaged in, is the cause of God; and you may hope for his blessing and fight under his banner. In supporting and defend­ing this cause, you may, you ought to seek for glory and honor; even that glory and honor which comes from God and man for acts of benevolence, goodness and mercy, for the performance of which the fairest opportunity now offers.

BUT what shall I say of those whose religious principles for­bid the performance of any such labors of love, and necessarily involve them in the curse of Meroz? If their religion be right, love itself must be wrong. But arguments are vain.—May God in his mercy shew them their error, give them repentance, and inspire them with the love which the law and gospel require, before they fall under the wrath and curse of God, for neglect­ing to come to his help against the mighty.

THIS discourse also shews us how we ought to treat those who do not join in the cause of freedom we have espoused.

1. AS they are accursed of God, and we are commanded to curse them, we ought, at least, to shun their company. What a [...]me is it, to see those born to freedom and professing zeal for her cause, [...]loci [...]ting themselves with the willing slaves of an a­bandoned [Page 33] tyrant and murderer? O how do such debase them­selves, and give occasion to suspect them as belonging to the same herd. But it may be asked, how shall they be distinguish­ed from friends?—Attend to the characters already given, and you may see enough to justify you in avoiding intimacy with them; tho' they may so disguise, that no evidence appears to condemn them to open and condign punishment. Happy would it be should our civil fathers draw some determinate line of dis­tinction between free men, and these slaves of power. ^¶ For want of this we have suffered greatly already, and if this be not speedily done, the consequences, I fear, will be fatal.

2. AS soon as they are discovered we ought to disarm them: For as they will not assist us, we should put it out of their power to hurt us or our families, when we at any time shall be called to action. Yea,

3. AS such forfeit all the privileges of freemen; their estates should be forfeited and applied to support the war; and them­selves banished from these states. The curse we are command­ed to inflict on the inhabitants of Meroz, must imply as much as this; and benevolence to millions demands this of us; not out of hatred to their persons, but their crimes, which strike at the life and happiness of these States. This punishment must be inflicted, not by the people at large; but by our rulers, with whom, under God, we have intrusted our safety; and in whose wisdom we confide, to take proper vengeance on them in due time. But should this be delayed, without proper reasons as­signed, we shall have no cause to wonder, tho' there should be great thoug [...] of heart among a people, beholding their friends and brethren, barbarously murdered, or wandering forlorn, des­titute of food or shelter; while the detested authors of these un­parallelled distresses smile unnoticed and unpunished, at these dire calamities, and triumphing in our distress. But should such delay happen, w [...] must look on it as another instance of divine displeasure, which speaks to all to search after, and by sin­cere repentance and thorough reformation, remove the moral cause of God's controversy with us.

[Page 34]WHEN this shall take place, we shall then see our councils filled with men inspired with wisdom to know what Israel ought to do; our arms victorious and triumphant; the inhabitants of Meroz justly punished: Peace, Liberty and Safety restored; the rod of tyranny broken; pure and undefiled religion prevailing, and the voice of joy and gladness, echoing round our land. May God hasten this happy, happy day. And let all the people say AMEN and AMEN.— Hallelujah.