WHAT we shall attempt from these words, will be to point out the character of the persons, against whom a woe is here denounced; and shew what is im­plied in it.

THE woe is against those who put evil for good, darkness for light, and sweet for bitter—all these may be done both in a moral and political sense; we shall therefore consider the words in both these views—

I. In a moral—In this sense nothing is more common than a mis-calling good and evil—Mankind in general, call this world good, as it stands opposed to the kingdom of God—their conduct shews that they think it good for them to lay up their treasure here, where every thing is fading, and in a few days must vanish away, rather than in heaven, where an inheritance would be durable, and a good security against the time to come—Here therefore they are careful, and cumbered about with many things; but pay little, or no regard to the one thing needful, ^* even that better part which could never be taken from them.

THAN this nothing can be more palpably absurd— but a moment's reflection must convince the maddest worldling of his folly; and that he herein calls and treats evil as tho' it were good. Was the period of his existence to end with mortal life, he might justify his conduct, in pursuing something here as his chief good—tho' even then, the eagerness with which many pursue wealth and [Page 6] fame, would be folly, being destructive of present enjoy­ment, which did our being end with this life, would be all the reward of our labor and sorrow under the sun.

BUT as man is made for another, an eternal world, where he will be happy or miserable according to his works here in this, 'tis the heighth of madness to pursue this world as his chief good, to lay up his treasure here, and place his affections upon these fading toys, all which are to perish with the using. ^*

IF such be the choice we make, we are always liable to have the very grounds of our happiness taken from us in a moment; and death will certainly strip us of our ar­mour wherein we trust, and turn us more than naked into the other world; it will send us to inherit the fruit of their folly and wickedness, to suffer the natural and judi­cial consequences of our conduct here, and that forever. As we brought nothing into this world with us, 'tis certain we can carry nothing out ^†— whose then shall these things be? ^§ If then we have not laid in store a good foundation against the time to come, ^‖ we shall be found naked—If we do not serve God, and provide for our immortal souls here, we shall have nothing there, but the reward of slothful ser­vants, nothing, that is, but endless misery and woe.

If the case be so, can any thing be plainer, than that they who call the Earth, or any in it, the chief good, mis­call things, calling that the chief good, which is to them, through their folly, the greatest evil? the source of end­less misery and eternal ruin?

Now, what the woe is, that belongs to persons of this character is evident; 'tis the wretchedness which their conduct naturally draws after it; 'tis the loss of all hap­piness and the induction of all misery. This is what by their mis-calling and mis-treating matters, they will bring up­on themselves in a future state! Well may it be said, woe be unto them!

[Page 7]II. The same may be said of those who make the plea­sures of sin their chief good; who seek happiness in ways prohibitted by God their maker and sovereign, as well as from vain, transitory objects.—Of those there are not a few in the world: and they are a distinct class from those just mentioned—there we intended only those who are wedded to the world, and seek happiness in heaping up to themselves, the good things of it; but who take no dis­honest method to attain them.—

But those we now intend, if the world be their idol, stick at no means to attain it—no laws, human or divine, obstruct them further than to escape punishment here— If it be some other vicious desire that predominates in their souls, every thing is sacrificed to the gratification of it.—In a word: the persons, we now intend, are such as roul themselves in the pleasures of sense, regardless of the commands of God, who requires mankind to be holy, se­perate from sin, and pay a sacred regard to all his laws.—

In this class are to be ranked the thief, the drunkard, the profane, the unclean, the extortioner, &c.—and how great a part of the world are there, who in some of these ways, seek happiness? All which, contemn the divine authority, and also the rules and directions of eternal wisdom, which has so ordered these matters, that men are in reality restrained, only from those gratifications, which tend to misery even here, was there no hereafter—Was theft, drunkenness, &c. allowed by God, every one must see that the happiness of the world, would forbid such indulgences; and that the liberty would only be a liberty to be unhappy.—

If so, nothing can be more evident, than that they who call these gratifications good, and in these ways seek hap­piness, in preference to the rules which God has given to seek it by, do in truth, call evil good—and the woe that be­longs to them is evidently, the loss of that felicity which is reserved for the obedient, and their being doomed to [Page 8] [...] that strange punishment, which is reserved for the work­ers of iniquity ^*—such will be their reward in a future state: and here in this they will be wholly destitute of that rest and peace, which the righteous enjoy, who possess their souls in patience, for there is no peace saith my God to the wicked; but they are like the troubled sea when it cannot rest, whose waters cast up mire and dirt. ^‡

III. There is also a woe denounced against those who, put darkness for light, and light for darkness—this again is what many do in a religious, or moral sense—'tis done by all, who set up their own understandings as a surer guide to happiness than the word of God; or who think their own rational powers, sufficient to lead them in the way to life, without any supernatural revelation—such reject, or at least neglect, that sure word of prophesy, that shines a light in a dark place, ^† and trust, by those gifts alone, which enlightened by the word of God would be a sure guide to glory, to feel out their way in darkness.

There are others who leave the real light of the word, to trust to that which is imaginary, which they call by the name of spiritual or divine light.—There are many spirits gone abroad into the world, and we are command­ed to try them, ^‖ whether they be of God.—Now, what rule of trial have we, beside the word? We have none, that is sure, or so much as probable; so that they who leave the word, and take any thing else for their guide, are li­able to be seduced by false spirits—to be decoyed and led astray by false lights, if they deserve that name, which lead men into error and down to ruin; which is generally the unhappy lot of those who leave the word.

Men of this cast, profess a vast deal of light, and are ready to upbraid all who trust the word, as ignorant, blind, and knowing nothing—This, however, makes no alteration in the nature of things; they who keep to [Page 9] the word, keep to the light, after all; while these enligh­tened ones are in darkness, even until now: they have left the true light to follow an ignis fatuus—their religion is fancical—they mistake the impulses of a wild, warm imagination, for the suggestions of the spirit of God; nor do they discern the imposture, tho' thereby directed to the most glaring absurdities.

It will be of little service to those, who have an ima­ginary light superior to the scripture, to shew from them that those who leave them, or substitute any thing instead of the plain gramatical sense of them, have forsaken the only sure guide; but others perhaps it may profit—and full to this purpose are those words of the prophet, To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. ^* Those also of St. Paul, If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, he is proud, knowing nothing. ^‡

What the woe that is like to fall upon them is, will appear, if it be considered, that satan rules in the children of disobedience, by blinding their minds: he could not hold them prisoners as he does, and lead them about at pleasure, if he did not first put out their eyes, so that they see not whose service they are engaged in, or what the consequence of their continuing to serve him will be—while on the contrary, Christ leads men in the way of life, by enlight­ening the eyes of their understandings with the word,— so that the woe that will fall upon those who thus put darkness for light, will be their having their lot with him they serve; for it is as true of his, as of Christ's servants, where their master is, there shall they also be, and this shall be their reward.—

As it is happiness that mankind are in quest of, and in all their choices and pursuits seeking after, 'tis obvious, that all those who have been mentioned (viz. those who [Page 10] call evil good, and put darkness for light) do really put bitter for sweet—they make such choices and go into such ways, in hopes to find pleasure; but the end thereof will be as a very bitter day, ^* 'twill be as wormwood and gall—now they may shut their eyes against the light and refuse con­viction; but the day is coming when they can shut their eyes no longer; the light will break in upon them, and convince them of the folly of their conduct to their eter­nal disappointment.—

But let us,

II. Consider the text in a political view, for men may call evil good, and put darkness for light in a political as well as moral sense: 'tis oft times actually done, of which our own times are a witness.—

Here; they call evil good, who in such a day of difficul­ty and distress as the present, say it is good to trust an arm of flesh for deliverance, rather than the living God— It is God that orders and over-rules all the affairs of this and all worlds. 'Tis he that calls for judgments and inflicts them, when the state of the world and his glory requires it—It is he that raises up tyrants and oppressors, and that crushes them again in a moment, and gives his people rest, when he sees best—His purposes will stand, and the thoughts of his heart unto all generations: ^§ There is none that can alter the thing which he determines shall be done.—If any then trust to the multitude of an host, or to the strength of the horse, or the martial prowess of his rider, they trust to what cannot save or deliver. He is able with a word, to defeat all the devices of men; with a word to carry all their purposes headlong.

It is to him therefore we are to look; in him we are to trust for deliverance; it can come from no other.— When he gives quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only. ^‡

[Page 11]Whoever attends to the matter, methinks must adopt the language of the inspired psalmist, and say, It is better to trust in the Lord, than to put confidence in man. It is better to trust in the Lord, than to put confidence in princes. ^* —There is no king saved by the multitude of an host: a mighty man is not delivered by his much strength—An horse is a vain thing for safety: neither shall he deliver any by his great strength. Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy, to deliver their souls from death, &c. ^‡—

Whoever considers these things, will be ready to say, of every one that relies on an arm of flesh, or saith it is good to trust in any other, than the living God, that he calls evil good.

II. They make the same mistake, who say it is good to trust in the Lord without forsaking the sins which are the cause of his controversy with us, and of the judgments which he has called for, and is executing upon us for our sins.—

Such is the goodness of the divine nature, that God doth not afflict willingly, nor grieve the children of men. ^† Judgment is strange work, 'tis his strange act. ^‖—He never calls for it, except when it is morally necessary; but when he begins in this way to contend with a people for their sins, is it reasonable to suppose that he will remove the rod, while those sins continue, which are the cause of it? which it is sent not so much to punish for, as to reclaim from? would not this be in a sense to give up the cause of his controversy with them? Do the scriptures give us any reason to trust in God, while we continue in those very sins which are the occasion of his bringing trouble and affliction upon us—I say, to trust in him for the removal of them? If they do not, trust in God, while we hold fast our sins, is not properly speaking reliance on God, 'tis no other than presumption.—

[Page 12]And we shall find that the scripture gives such no encou­ragement, if we attend to them— If ye walk contrary unto me, I will walk contrary unto you, ^* is a language of them— All the Jewish fasts, and solemn feasts & sacrifices, avail'd them nothing, while their hands were full of blood, and they neglected to break off their sins, and the reason why they were not heard and regarded in their cries, is often given them by the prophets, and always amounted to this, that their prayers and tears were not accompaned with an ac­tual seperation from sin; and there were many express promises given them, that if they would forsake it, God would appear for them, and help and save them— If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it. ^‡

The whole tenor of the scripture is of the same import, and all these are written for our admonition, upon whom the ends of the world are come. ^† They point out our duty, e­ven to return to God, with our whole heart, and not feign­edly; and admonish us, that we have little reason to ex­pect divine aid without it.—

III. They call evil good, and put sweet for bitter, who say, it is good either for themselves or the community, that absolute and uncontrolable authority should be lodg­ed in their hands, or in the hands of any ruler, or num­ber of rulers on earth.—

Man was not made for absolute power or monarchy— he is not fit for it, and it has the most dangerous tenden­cy, with respect to him that is invested with it, and all under him.—

The nature of man is such, since the fall (and before there was no need of government of any kind among men, other than divine) that it is very dangerous to the person that is exalted, to be set above controul; or elevated to that degree, that there is none on earth who can call [Page 13] him to an account for his conduct, and punish him when he is guilty of that towards his fellow creatures which deserves and calls for punishment—such power has a na­tural tendency to make the head on which it is laid, swim and run around—to make the man forget what he is, and what reason and justice requires of him.—It was this pride that made most of the Heathen emperors and kings claim divine homage, and order it to be paid them, by the ser­vile wretches, who they knew durst not disobey them— And it was fear of this that induced the wise king of Macedon, to order one every day to repeat in his presence, "Remember, Philip, you are but a man."

Many who have not run to such extravagant madness, as to forget that they were men, have forgot, or thought themselves above, the duties incumbent on them as such, and gone into the commission of crimes they had never thought of, or at least dared to commit, had they not been drunk with power—Even good men, when thus exalted, are often guilty of the most cruel and abominable actions: Witness David in the matter of Uriah, and Solomon in multiplying wives (directly against the divine precept ^*) and then setting up idolatry.

As for wicked men, it has transformed them into mon­sters, and many among them, instead of being fit for gods (an honor some of them have claimed) had their abilities been equal to their wickedness, might well have passed for devils—such were Tiberius, Caligula, and Nero, and most of the other Roman emperors, of whom we have an account in profane history; & many of whom mention is made in the scripture—such was Hazael, in whom, it is clear from the sacred records, that his exaltation was the cause of his inhuman cruelty, yea more than brutal bar­barity.—The account the inspired penman hath given us of the matter, is worthy our attention. The prophet, when he behold this future butcher of his nation, wept; [Page 14] and on his enquiring the occasion, answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.

Hazael, who was only a servant of Ben-hadad, stood astonished. But what, saith he, is thy servant a dog, that he should do this great thing!—plainly intimating that he must be void of all humanity to do it, tho' he had power, which perhaps he had never then thought of. The pro­phet answers in these few words, THE LORD HATH SHEWED ME, THAT THOU SHALT BE KING OVER SYRIA. ^* Enough this, to remove all wonder. He could tell of nothing too bad for him to do, if he was to be a King, an absolute Monarch.

And it is observable that the bare prospect of a crown stript him of all his boasted humanity—he returned home, and immediately waded to the throne, through the blood of his master; ^† commenced king and murderer in a day, and was afterwards the very dog the prophet had told him he would be. And most kings have been but too like him, especially absolute monarchs: their principal em­ployment has been gratifying their brutal appetites, and robbing the people of their lives and properties; or in the expressive language of the prophet, catching the prey and devouring men. ^‡

The danger arising from the possession of absolute monarchy, to the dignified worm himself, is such, that it seems as tho' no good one could desire it—certain it is, that his elevation must set him a much fairer mark for vice, the destroyer of true peace and honor here, and tor­mentor of the soul hereafter.

But if this was not the case, if the court had no more temptation to vice than the cottage; still a wise and good man must be mad to desire absolute or monarchical power, [Page 15] on account of the burden that must necessarily attend it. The care of the whole people must lie upon him: all their civil and military concerns he must order alone, or look out and appoint proper persons to order. The burden of Israel was found too heavy for Moses ^* (assisted as he was in a very extraordinary manner;) he could not bear it alone, tho' the people were in a camp, under his eye; who then is sufficient for this thing? (viz.) alone to govern a whole nation, scattered not only thro' diffe­rent provinces, but countries, which is the case with most kingdoms.

If no wise man can desire such power for his own sake, much less can he desire it for the people's sake. No per­son of common sense, can think himself alone more capa­ble of directing to measures that will be productive of happiness to a whole kingdom, than he would be, assisted by wise men, and friends of mankind. It is manifest that none among men are too wise to need counsel— Where no counsel is, the people fall; but in the multitude of counsel­lors there is safety. ^‡

There must be some other motives, at bottom, beside the good of the people, that influences men, when they desire unlimited power. This is generally, opportunity to gratify their vicious desires, without fear or controul, from any of their fellow-men—(For ambition, covetous­ness, revenge, &c. are all vicious desires.)

When any plead up, that it is the people's good they have in view, in desiring to establish monarchical power, in their own hands, or the hands of others, they are ar­rant hypocrites; there is no truth in their pretences, or else their minds are as weak as their argument. (And it is not possible, when such is the thing they are arguing for, there should be any strength at all in them.) They call evil good, both as it respects themselves and the peo­ple: and a seeking what, if they effect, will be destructive [Page 16] of happiness to both—And all who join with them, or plead for them, whatever specious name they may call their conduct by, and to whatever virtuous cause they may attribute it, are really acting against the good of so­ciety; it is the greatest possible evil that can happen to it, they are attempting to effect.—The world has suffered more from tyrants, than from earthquakes, pestilence and famine. ^*

The woe that belongs both to those who endeavour to possess themselves of such power, and those who assist them therein, is death by the hand of public justice here, and (without repentance) damnation hereafter.

IV. They put darkness for light, and light for darkness, who misrepresent the state, and temper of a people to their rulers—who represent them (for instance) as factious, disorderly and rebellious, when they are only tenacious of their just rights; rights which the God of nature has given them, and compact secured to them—there has been much of this, in this land, and it is one of the principal sources of our present calamities and troubles.

[Page 17]Had Governor Hutchinson, and others like him, instead of representing these colonies as aspiring to independency; (than which nothing was farther from their thoughts and desires at the beginning of the present controversy, tho' the matter, it is highly probable, will now end in it) repre­sented them as only tenacious of their former liberty, which for a long time has been much less than is contain­ed in their charters; had they represented them as united, and men of courage, who would defend their rights to the last; instead of divided, and cowards, who dare not look regular troops in the face, matters would never have come to what they are at present; however desirous, some tyrants, in Great Britain, may be of the slavery and plunder of America.—

But in each of these respects, they have been deceived— They imagined, from the accounts sent home, by their tools (who knew their temper, and what news would be agreable to them) that they had a plausible pretence for taking away our liberties, on account of the independent spirit that prevailed among us—That was what they would—and as they thought from the accounts transmit­ted to them, that we could make but a feeble resistance, they have set about it, without the least regard to justice, or the solemn charters which secured these rights to us, as far as the faith of kings can do it.

Would any know what the woe is that belongs to those, who thus put darkness for light? language cannot express it in full.—He that sheds the blood of a single person, is doomed to the most ignominious death by the hand of man: and, if he dies without repentance, endless misery awaits him in the world to come; for it is written, cursed is every one that hangeth on a tree. ^* What then must be the woe that must light on the guilty heads of those who have ruined a nation, and caused the blood of thousands to be shed? who have caused the most flourishing towns [Page 18] to be laid in ashes, and the most fertile and pleasant coun­try, depopulated and made desolate, yea who have delu­ged a continent in blood and carnage?

All that man can do with respect to them, is to turn them out of a world in which they are unworthy to live; and God Almighty will then do them justice to the full! For such wandering stars (for, blessed be God, they have been obliged to wander from this land) who are set up as lights, but instead of diffusing light, scatter darkness, there is doubtless reserved the blackness of darkness forever:— The very dregs of the cup of trembling will undoubtedly be wrung out to them; yea they will be made to drink at the hand of the Lord of the cup of his fury.

V. They call evil good, who say it is good to submit to the will of tyrants, or tamely part with liberty at the summons of any king or ministry on earth.—At all events, nothing worse can happen to a people than slavery—than being sold, they and their children, for bondmen. And where the demand evidently amounts to this, ^* there is no danger of resistance making the bondage harder than it would have been, had there been a tame submission. Wretches who have so little regard to justice, and are so void of all bowels of compassion, as to desire to rob others of their rights, are not to be softened by a tame submis­sion. Their ruling passion is, commonly, love of gain; and where that has possession of the heart, every thing else must give place. This will induce them, to make the most they can, of the timid, servile creatures, who hope to soften them into pity, by passive obedience and non-resistance.

There always are timorous persons to be found in every country, who had rather be slaves themselves, and entail [Page 19] slavery on posterity, than enter the glorious contest against the demands of tyranny and despotism.—If this arises from the timidity of their constitutions, they are to be pi­tied; and ought to be employed in some honest peaceable calling at home—They should not be solicited, or even permitted to enlist themselves as defenders of liberty— They will only betray it if they should. There are e­nough in this land who are less affraid of death than sla­very: and such are the men to be employed in its defence.

Others there are, who plead, that it is better to submit, than enter the contest, from other principles and causes: some because they expect to share in the plunder of their country: others because they think (or pretend to think) that resistance is forbidden in the word of God. The former of these are equally criminal with the tyrants themselves; and the same woe belongs to them: the latter, if they really believe that God has required mankind to submit to the unjust demands of every tyrant, are to be pitied for their weakness; and are to be considered and treated as persons destitute of common sense, or else beside themselves, at least in this respect.

We shall not attempt at present, to give the true sense of the passages of scripture on which the doctrine of pas­sive obedience and non-resistance is supposed to stand— 'tis beside our purpose, and would lead us too far. We would however observe, that to common sense, ^* nothing can be plainer, than that what we possess by right, no man hath a right to take from us without our consent: and from this principle alone, evidently flows a right of re­sistance, against every lawless invader.

This is the plainest language of the reason which God has given us. It evidently appears from the light which [Page 20] God has lighted up in every man; and no command can possibly come from him that contradicts it; nor can he reveal any thing contrary to it. Reason and revelation are both lights from God, the latter was given to assist the former, not to destroy it. Reason is as real and true light as revelation. The principal difference is, revela­tion goes farther than reason alone could have gone, dis­covering what reason unassisted never could.

As God is consistent with himself, his discoveries must be consistent with themselves; so that what is obvious from reason, cannot possibly be opposite to scripture.— It is by reason, we are to judge of the evidences of scrip­ture; and if we find any thing, that comes to us as a re­velation from God, that evidently contradicts the plainest dictates of the reason he has given us, we need be at no loss what to think of such a revelation. ^*

So that arguments against liberty, that are pretended to take their rise from scripture, are in fact arguments against revelation; and an attempt to destroy that evi­dence of their truth, void of which nothing can support them.

If those who argue from the scriptures against freedom, are sincere, and really think that they are speaking the language of inspiration, 'tis to be hoped that themselves will be saved—It will be so, however, as by fire, whereas all these their works will be burnt up, as wood, hay, and [Page 21] stubble, miserable trash, that cannot endure the slightest flame, but will be instantly consumed by it, and they must suffer the loss. ^§

If the case be otherwise with them, and they are at­tempting to pervert the scriptures, that they may speak a language that suits their temporal interest, the woe be­longs to them, which is denounced against those who put darkness for light, who handle the word of God deceitfully, and endeavor by means of that which God has given for a light, to spread mists and darkness over the eyes of mankind—and we make no doubt, but this is the case with far the greater part of those who do thus argue from the word of God. Woe be unto all such; it shall be ill with them, for the reward of their hands shall be given them. ^* As the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust. ^‡

VI. They call evil good, who in such a day as the pre­sent (in which we are struggling for every thing that is worth having) set up their own private interest as the end of their actions, and the thing aimed at in all their con­duct—Some of these, it is to be feared there are, among the friends of liberty at this day.

This spirit manifests itself various ways, according to the situation and circumstances of the persons who possess it. If a man of this temper is one otherwise fit to be a defender of his country's rights in the field, you will find him anxious to procure some very honorable and lucrative post, and refusing to aid his country in her distress, if he cannot procure it.—One who had the love of his land uppermost in his heart, would not refuse to put forth a helping hand to save her, tho' he might have none of those honors or profits immediately, which he might think be­longed to him; especially one who considered that if his country was ruined, his own ruin would be involved in it. [Page 22] Was this house on fire over our heads, what would man­kind say of us, if we stood disputing about the honors and profits that should be conferred on him who went first to quench it; and if it was apparent that some of us were more engaged to make our own interests, than to extin­guish the flame, would they not say we deserved to burn in it?—Yes, doubtless; and very justly too.

Now, the case is similar with the inhabitants of our country at this day—If we stand to dispute about prece­dency, honors, and profits, our liberty will, mean time, be taken from us; and then what will all avail us?

They who are principally concerned to make their own interests, amidst the calamities and distresses of their coun­try, act the same part, and are worthy of the same honors with the thieves, who, during the conflagration of a city, under pretence of assisting to extinguish the flames, are really intent only on plundering for themselves, and ma­king the general distress the means and opportunity of their unjust aggrandizement.

It is not a time for us to seek great things to ourselves; if we can preserve our lives and liberties, it should con­tent us. If we expect and seek wealth and honor amidst these confusions, the message with which the prophet was sent to Baruch, may be applicable to us. Behold, that which I have built, will I break down; and that which I have planted, will I pluck up.—And seekest thou great things for thyself? Seek them not; for behold I will bring evil upon all flesh, saith the Lord. ^*

The same spirit will shew itself in those who have no expectation of any post of honor and authority, in mur­muring that their immediate profits are no greater, while they are defending their country, if they are abroad in her service; and they will be ready to forsake her when most needed, if they can do it without drawing the vengeance (or more properly, justice) of their country upon them. [Page 23] This was evidently the case with some in our grand army of late, who, because their pay was not at the rate of twenty-eight days to the month (as I understand this was the principal cause of their uneasiness) determined to leave the camp when the term of their inlistment was expired, tho' others were not come in to guard our works!—To their eternal disgrace be it spoken—for the pitiful sum of twenty shillings, they would sell their country! for the dispute was about no more that. ^*—If such be the sol­diers who are sent forth to defend us, farewel liberty.— The enemy would have easy work, to conquer a country whose [Page 24] inhabitants were of this disposition. But blessed be God, this was the case with but few—There were many who like Caleb and Joshua, labored to still them, and persuade them not to desert their bleeding country; who now share her blessing, and may the blessing of the Almighty rest upon them.— Again—

They who set up their private interests as the thing they have principally in view, will be ready to murmur at de­fraying their proportion of the charge incurred for our defence. Some who are friends to their country, have felt uneasy at the expence, and been ready to complain on account of it, because they have supposed a considera­ble part of it unnecessary.

But are we, my brethren, proper judges of this matter? Have we the means of knowledge as a body chosen from all the colonies, who consequently know the temper and disposition of the whole? Can we then determine this matter, with the same probability, of best suiting the whole, as they can?—No certainly—

The temper and disposition of the whole must be taken into consideration, as the charge is to be equal; and they who have determined the particular sums allotted to those of each rank in the army, navy, &c. were the most com­petent and proper judges, and have doubtless done much better than we could, had it been referred to us.—

We must never forget that we are now a united con­tinent, and can have but one interest, of which every thing is destructive that tends to create uneasiness, or divide us among ourselves. Were we in New-England to insist that the reward of the officers, (especially the principal officers) in our armies, should be greatly dimi­nished, as this is a matter chiefly complained of among us, we might perhaps be deserted by all the southern pro­vinces, ^§ and left to defend ourselves, and bear the expence [Page 25] of it alone: and then if we were able to withstand the whole power of Great-Britain, which is engaged princi­pally against us, we should find the cost much greater than it will now be; tho' it is highly probable such a division would prove fatal to the whole.

Let us not think hard of it, that we are called to part with some of our interests to defend our country. If we refuse, we shall shortly lose the whole, and have nothing we can call our own. Our inheritance will be turned to strangers, our houses to aliens. We shall drink our water for money, our wood will be sold unto us. Our necks will be under persecution: we shall labor and have no rest. ^*— As for the land that God gave unto our fathers, to eat the fruit thereof, and the good thereof, behold we shall be servants in it: and it will yield much increase to the kings whom God will set over us, because of our sins; and they will have dominion over our bodies, and over our cattle at their pleasure, and we shall be in great distress. ^‡

Finally—They put bitter for sweet, who do not frown upon all who find fault with the measures adopted by American rulers and leaders at this day, but listen with attention to their seditious discourse, the tendency of which is to sow seeds of uneasiness and division among us. ^†— [Page 26] Divisions among themselves has been the ruin of most free states that ever lost their liberty—It was so particularly of the Grecian and Roman republics, which were invincible till rent by intestine divisions; and it is morally certain, that nothing but this will ever yield us a prey to our enemies.

If we think every measure that is adopted, is not the wisest possible, we should suspect our own judgments, while we believe our rulers to be our real friends; remembering that we have not the means of knowledge that they have; considering also, that the wisdom of their counsels has confounded our enemies, and filled the wisest politicians with wonder.—And did we even know, that in some things they may have erred, it would be wise in us to bear with it, rather than divide—Nothing can be so fatal to us as division: that would be certain ruin. ^‡

[Page 27]To conclude.—A dreadful curse will light upon us, if we omit any thing in our power for the preservation of our just rights. This is the most IMPORTANT CRISIS for America that has ever been, or perhaps ever will be—On the part we now act DEPENDS the freedom or slavery of this land, probably to the end of time. We are therefore called upon to exert ourselves not only on our OWN ACCOUNT, but that of all FUTURE generations, whose happiness or misery depends, under God, upon us.

This being the case, shall we let our little, paltry private interests divide us? Shall any selfish considerations, extinguish or diminish our zeal for the common good? any thing hinder us from putting forth a helping hand for the common cause, at the present, and all succeeding ages?

If so, we are unworthy of the day and land in which we live: yea, fit only to have been born the slaves of some eastern despot, and lived in a day or place where the very name of freedom is ne­ver heard— and the day is coming in which we shall wish this had been our lot!

Every one that is born in this land, and lives at this day, has an important charge committed to him: the preservation of liberty, as far as his powers reach, is his care, and he must answer for the improvement he makes of it. Let us not neglect a due regard to so sacred a deposite, which will certainly be required at our hands if we do.—Let us stand ready with life and fortune, to defend what is entrusted to us; and if called to it, rather part with ALL we possess, yea and our lives too, in the glorious cause, than con­sent to live the slaves of an imperious tyrant, and suffer chains to be riveted upon our children forever, and freedom to be blotted from the face of the earth.

What is necessary for us to do, may be collected from the fore­going discourse (as far as we are capable of instructing you) which 'tis needless here to repeat—and therefore shall only say in general, that it consists in making God our friend by repentance and faith in his Son; avoiding whatever has even the remotest tendency to DIVIDE us among ourselves; and standing ready with life and for­tune to defend the rights of America, and repel every hostile at­tempt of the enemies of freedom —

If we do this, happy, thrice happy shall we be, both here and hereafter, "for behold, from henceforth all generations shall call us blessed," ^§ our names shall "be had in everlasting remembrance.' ^†

[Page 28]But if we act another part, "woe be unto us, it will be ill with us, our names will rot" ^‡—all posterity will excerate the memory of the base, unnatural parent who with unfeeling stupidity, did worse than devour their young! "Even the sea monsters draw out the breast, they give suck to their young ones;" and shall "the daughter of my people become cruel like the ostriches of the wilderness?" Shall we reduce posterity to such a state, "that the tongue of the sucking child will cleave to the roof of his mouth for thirst?"—that "the young children shall ask bread, and no man break it to them?"—that they who might have "fed delici­ously, shall be desolate in the streets?"—that they who might have been "brought up in scarlet, shall embrace dunghills?"—If so, the punishment of the "sin of the daughter of our people will be greater than the punishment of the sin of Sodom, that was over­thrown in a moment, and no hand stayed her." ^*—

It will be greater cruelty to yield posterity as the property of haughty tyrants, than to have butchered them with our own hands as soon as they were born. If such be the part we act, will not all the curses in the book of God light upon our devoted heads?— Undoubtedly: for more than ten talents will be shamefully abused by us.—

May God grant us all the wisdom, prudence, and fortitude that is necessary for us, that we may so act our part here, as to shine as the brightness of the firmament forever hereafter, through Jesus Christ.

AMEN.