THAT mankind should in any case, be voluntarily active, in taking away the lives of those of their own species, is a lamentable evidence and consequence of human depravity.—If man had retain­ed his integrity, and continued in a state of peace with heaven, no part of this earth would ever have been a seat of war: Angels would have been his friendly guests, sentitive creatures his willing servants▪ and the whole human race knit together in mutual love. Apostate angels however inimica­bly disposed, might have envied, but could not have impaired his happiness, or disturbed his peace. But human beings, by joining with those degene­rate spirits, in an impotent rebellion against God, the rightful, righteous and good sovereign of the universe, have introduced such calamity and con­fusion, that there is ordinarily more danger from the injurious attempts of fellow-creatures, than from all the beasts of prey. And however the [Page 4] excellency of man consists, not in bodily strength, but mental endowments; yet such disputes do sometimes arise, as must be decided, not by strength of argument in deliberative assemblies, but by force of arms in the field of battle.

Human affairs, on some occasions, come to be in such a situation, that we must either submit to death, or intolerable injuries ourselves, or en­deavour to inflict death on the aggressors. In a word, an equitable and honorable peace, can, at times, be obtained on no other condition, than that of engaging in a bloody war; and there a­rises a necessity of taking such a method as must inevitably remove some out of this world, in or­der that those who survive may be the more com­fortable; hence making war, or shedding the blood of those of our own kind, comes to be a necessary business; and it is then as much our duty to go to the field of battle, as at ordinary times, to go to the field of labour.

And as the Jewish state was a theocracy, in which God gave them a compleat body of laws, respecting things both civil & sacred; so in our text and succeeding context, we have a part of their martial law, or divine directions respecting their militia. However different the weapons of war, whether offensive or defensive, may have been in different ages and countries; and consequently the art or manner of war, variable; yet what is recommended in our text, namely, courage, has always been a necessary qualification in an accom­plished soldier. Intrepidity is as essential to the character of a good warrior, as a disposition for dispassionate enquiry and cool deliberation is ne­cessarily contained in the idea of a good judge. And as all scripture has been given by inspiration of God, and is in one respect or another profi­table; so the consideration of the passage which [Page 5] I have now read, cannot appear in present circum­stances unseasonable,—We are reduced to the ne­cessity of a war, which will perhaps be more ob­stinate, and is certainly more disagreeable in its nature, and extensive in its effects, than any in which, either the whole or part of the American British colonies have heretofore been engaged.—Since then, we know not, how soon even the husbandman, however agreeable their employ­ment is to themselves and useful to others, may be obliged to change the implements of husban­dry for the weapons of war, and march forth to battle; it will certainly be comfortable for them­selves, and hopeful for others, that they take the field with that temper prescribed, and having the encouragement contained in our text.—For this purpose therefore, I shall shew

• I. In what cases it may not only be lawful, but duty to engage in war; and when called, go forth to battle.
• II. What will afford, to a people, ground of ex­pectation, that God will be favourably with them in a war; and especially when going out to battle.
• III. How, a well-founded apprehension of God's favourable presence, tends to inspire with true courage—and lastly, conclude with some practical improvement.

[...] I look upon it superfluous to spend much time manifesting to my present audience, the affir­ [...]ve of the question—Is war in any case law­ [...] ▪ A defensive war, in which injurious attempts repelled by force, is founded upon the prin­ [...] of self-preservation, which the God of the [Page 6] universe has implanted in our natures, in com­mon with other living creatures.—That war was lawful under the Old-Testament dispensation is so evident, that none who acknowledge the autho­rity of the Bible, can deny it.—The apprehension that Christ has under the New-Testament intirely prohibited the use of the sword, has arisen from a misunderstanding and wrong application of some of his precepts, which were evidently designed by him to injoin meekness and a forgiving temper upon his followers, and to prevent private retali­ation and revenge.—I will, however, grant to those professing Christians, who declare against the use of the sword in every case▪ that, as Christ's kingdom is spiritual and erected for heavenly purposes;—so no coercive measures ought to be used in promoting it, under any pretence what­soever.—The subjects of Christ's kingdom, as such, or considered in that capacity, ought to use no other means, in propagating Christianity, but such as were used by Christ himself and his apo­stles; the weapons of whose warfare, was not carnal but mighty.—If we consider the Christian, as such, purely with respect to his spiritual and eternal interests, his panoply or compleat armour is described in the sixth chapter of the Epistle to the Ephesians; nor is he to repel injuries which only affect his spiritual good, with any other, but these spiritual weapons.—But as persons becoming Christians, does not supercede their being consi­dered as Mathematicians, Astronomers, Mechanicks or Labourers; so neither does it nullify the relations and rights as men and civil subjects Now, although the Mathematician may not pr [...] tend to either demonstrate or illustrate the tru [...] of Christianity▪ by geometrical figures, or th [...] rems; yet no one of common sense will alled [...] that he may not use these, in mathematical [Page 7] quiries; so neither is it true, that because Christi­ans, as such, may not use the sword, in promoting Christianity, or defending themselves against inju­ries which only respect their spiritual interests, that therefore they may not, as men and civil subjects, use it in defence of their country.—It must also be granted, that probably the abuse of warlike instruments, by professing Christians, pre­tending therewith to subserve the interests of Christ's kingdom, in which case, they were indeed unhallowed weapons; and the almost infinite mis­chiefs thence accruing, have given occasion to running into the other extreme, and concluding that they were not to be used at all.

It is also to be admitted, that making war, merely for the purpose of inlarging an empire, kingdom or commonwealth; or for acquiring fame by conquest, is altogether unlawful.—Hence Alex­ander the great, rather deserves the name of an invincible murderer, and successful plunderer, than that of an illustrious hero.

It will therefore follow, that all the particular cases, in which a war can be lawful, will come under one or other of these generals, viz.—It must if it be offensive, be undertaken by special com­mission from God, who has a right to employ whom he pleases, as the executioners of his justice; or it must be defensive, occasioned by some injury which respects our temporal interest, either at­tempted or inflicted.—As to the first of these, no war since immediate revelation has ceased, can be in this respect, legitimate: Since no nation can now produce a commission from God, to invade any other nation, from whom they have received no injury.—With regard to the second, it may take place either between separate independent states, or different parts of the same state.

[Page 8] 1. When one state invades the lives, liberty or property of another, and persists in the injurious conduct; or refuses to make reparation for inju­ries already committed, then is it not only lawful but duty, for the invaded nation, to go forth to battle against them; and commit the event to the Almighty God, the judge of the universe.—But here perhaps it will be queried—Since it belongs to the Supreme power, or governing part of a nation, to make war and peace, how shall all of the nation, who may be called to bear arms, be certain that there is cause sufficient to legitimate a war? To which it may be answered, That or­dinarily the injuries committed are so notorious, that all may be acquainted with them: Or if this is not the case, unless it appear evident that the war is not defensive, but offensive, the subjects must confide in the integrity and equity of their rulers; and if the war be even unjust, on account of some circumstances, well known to the rulers, but concealed from the subjects, the rulers alone, in such a case, are chargeable with guilt.—As one man is not called to act in the sphere of another; so neither is he to be accountable for another's mismanagement, further than he approves of, or knowingly joins with him, in his culpable con­duct.—Notwithstanding, as the avowed design of war, is the shedding of human blood: so it will tend much to the satisfaction of a conscientious soldier, to have clear evidence, in his own mind, that the war, in which he is engaged, is just and necessary.

2. A war may commence, betwixt different parts of the same state, and this is usually called, civil-war; and it may be lawful and necessary to go forth to battle against those of the same body po­litic, in two particular cases.

[Page 9] First, when part of a nation violate the origi­nal compact, break laws made agreeable to the constitution of the society, throw off their alle­giance to the executive power of the state, and at­tempt to set up rulers of their own, or to conti­nue in a state of anarchy. This is usually called sedition or rebellion, and when the insurgents are subdued, it is generally thought just, to treat them with greater severity, than conquered enemies, when the war is with a foreign state. And, in­deed, when the attempts, of part of a state, are really rebellious, it appears equitable, not only to go to war against them, but to make such as sur­vive, at least, the principal leaders, examples of justice, as being guilty not only of injury, but of perfidy and ingratitude.

Second, when the governing part of a nation, attempt to abuse the power committed to them, and instead of subserving the interests of the peo­ple, endeavour to subvert the constitution, employ­ing their influence and authority, not for the good of the subjects, but to promote their own ambi­tious and tyrannical designs; then is it, not only lawful, but duty, to oppose them, and if they persist, to use the sword against them. I shall not enter deeply into the proof of this position, which has not only been clearly illustrated, in theory, but was found necessary in practice, in our own nation, at that critical and memorable aera, the revolution; since which time, the doctrine of unlimited passive obedience and non-resistance has been exploded by Britons.—I shall, however, ob­serve a few things to prevent the abuse of it.—And, in the first place, agreeable to what has been before said, I think it is evident, that Chri­stians, as such, or considered as Christ's disciples, [...] never to oppose civil-government, merely for [...]he sake of its being unfavourable to the princi­ples [Page 10] of Christianity.—If, in the nation, where, by the providence of God, Christians are cast, the ci­vil rulers are even Infidels, or being professing Christians should apostatize from the faith; yet it appears evident to me, from the nature of Christ's kingdom, and the scope of the New-Testament, that while the nation as such, acquiesce in their government, Christians, as such, are both to ac­knowledge their authority, in civil things, and obey them in all things, not contrary to Christ's laws; and where conscience forbids a compliance with the precept, they must run the hazard of enduring the penalty, if that should even be a vi­olent and ignominious death.—Christians, as such, have no king or head of their society, but Jesus, and their attempting to dethrone kings, merely for their being unfavourable to Christ's cause and kingdom, and attempting to set up others to head and protect themselves, as members of the Chri­stian church, is high-treason against king Jesus, as well as rebellion against the state.—Christ, as Messiah, and head of his church, has no more ap­pointed civil magistrates to be his vice-gerents, over his church, than he has appointed the pope of Rome to be Peter's successor, or his vicar.—If civil rulers, instead of professing and practising Christianity, persist in rejecting it; by the statute law of king Jesus, they will forfeit a throne with him in heaven, and incur damnation; and do not by this, forfeit their earthly preferments.—These will belong to them, so long as their constituents choose to continue them; and Christians, consi­dered in that capacity, constitute no civil rulers.—As Christ's disciples, persons are still to declare, that they have no king but Jesus, and at the same time declare, that he is so far from having ex­empted them from subjection to civil magistrates, that he has strictly injoined it upon them.

[Page 11] In the second place, it is not every transgressi­on or defect, in civil government, either with re­gard to legislation, or execution, that will war­rant resistance.—That civil rulers, should univer­sally and uninteruptedly act for the common good, is indeed, agreeable in theory and very desirea­ble, but like Plato's republic, will no where be found, except in idea.—And here I would observe, that there is a great difference betwixt such wrong steps in government, which although they are in­jurious to the subjects, yet are not subversive of the constitution; and their bad effects but transi­ent; and such as have not only hurtful, but per­manent effects; and if submitted to, will entail evil upon succeeding generations, E. G. If go­vernment should order some public edifice to be erected, which might be more for the gratification of their own vanity, than any common utility, to the nation; and for this purpose, impose a heavy but constitutional tax, for one year; this would be very different from making a law, by which an equal sum should in all time coming be paid, annually, into the public treasury.—If govern­ment raise an army of 100,000, when perhaps [...]0,000 might suffice for the emergency; this [...] far from being equal to appointing a standing army of 100,000.

In the third place, even when the conduct of [...]overnment is, as above stated, if the circum­stances of the case will admit, moderate measures, [...]ch as representation, petition and remonstrance, [...]ght first to be tried.—In all cases, especially [...]ith civil rulers, the sword should be the last re­ [...]rt.—But although I will not take it upon me to [...]aw a line, whereby in all instances, it may be [...]own exactly, where submission ought to end [...]d resistance begin, this being determined, ra­ [...]r by common necessity than casuistic divinity; [Page 12] yet that matters in a state, have been and may be in such extremity, as to require this extraordina­ry remedy, is very manifest.—And to suppose that the persons of those, who are advanced to govern­ment, by the people, thereby become, together with their favourites and implicit servants, so sa­cred, that in all cases, it is criminal to use the sword against them, is repugnant to the great principle of self-preservation, and establishing a toleration of robbery and murder.—There are cer­tain rights derived from the God of nature, which no man can transfer to another, even if he were willing.—He may indeed forfeit them, by his own mal-conduct; but it is absurd to suppose, that he can be deprived of them, by the bad conduct of another.—That any of our fellow-creatures, by being with our own consent, appointed to rule over us, for our and their good, thereby become licensed plunderers and murderers, is a tenet both abominable and absurd.—If it should be replied, that, however, they may abuse their power, and escape in this life, God will punish them in the world to come.—This, I grant is a certain truth, but in this case, altogether misapplied; because the sole and only end of civil government, is that the present state may be more safe and comforta­ble; and therefore, the remedy for its evils be­longs to men in the present state.—I allow, indeed that as the great end of Christ's kingdom, is with regard to the future state; so if men violate its laws, in such a way, as does not injure the tem­poral enjoyments of mankind, no punishment which respects their temporal enjoyments, is to be inf [...]cted.—If the spiritual weapons of the church prove ineffectual, with such delinquent [...] they must be left to abide the consequences in th [...] world to come.—I shall only add, that when civ [...] rulers turn tyrants, and oppress their subject [...] [Page 13] their character is, at least, more odious than that of such foreign invaders, as by their invasion vi­olate no league or express stipulation; because said civil rulers are guilty, not only of cruelty, but of ingratitude and perfidy.—And therefore, by the laws of nature, which never can be super­seded, they deserve punishment, and it is some­times necessary to remove them as intolerable nuisances.

II. There will be ground for a people to expect God favourably with them in a war.

1. When they have clear evidence, that the war on their side is lawful and necessary—when it is not with ambitious, or avaricious veiws, of ac­quiring honour, or wealth, by the destruction or poverty of others, who have not injured them; but only to repel injurious attempts, or obtain re­paration for injuries received. This is absolutely necessary, in order to having any ground of en­couragement from God. For if any interprize be a violation of the rights of our fellow-creatures, and consequently a breach of God's law, as it would be vain to expect his approbation and assist­ance, in such a case; so it would be daring pre­sumption, if not blasphemy, to ask his presence. If we would expect the Lord graciously to accom­pany us, we must carefully observe not to turn aside from what his holy law prescribes. If in any undertaking we deviate from this, we have just reason to expect, that God, in that affair, will forsake us; nay set himself against us. If the Israelites, contrary to the express command of God, will ascend the hill, to sight with the Ama­lekites and Canaanites, they shall return shame­fully beaten; as may be seen Numb. 14th chap. latter part.

2. When those who in a lawful and necessary war go out to battle, are themselves engaged in [Page 14] earnestly soliciting the divine presence. However prayer is neither to be supposed to produce any change in God, nor to have any thing in it meri­torious of the favours asked, nor to convey in­formation to God of things with which he was unacquainted; yet it is a powerful medium, for the obtaining of blessings, both temporal and spi­ritual. There is little reason to conclude, that God will give, what persons don't think worth while humbly and importunately to ask; and we are not only unworthy of, but also unfit for, the enjoyment of those special favours, which we neg­lect to seek to God for. It is indeed an awful and mournful reflection, that even in the British ar­mies, whether land or sea forces, in which, per­haps, few would be found who have not by bap­tism been inlisted under Christ; yet few of either officers of soldiers, but what are more remarkable for cursing and swearing than praying.—God forbid that our American armies, who have at this day to be their opposers, should, in this thing, be their imitators!

It would be impossible, in the time proper for this part of the discourse, to produce all the in­stances, in which God in answer to prayer, has manifested his presence in deciding battles.—You, have two remarkable instances, recorded in 1 Sam. vii. chap. and 2 Chron. xx. chap.—In the first of these, you have an account of a monumental pil­lar, raised in the field of battle and victory, and inscribed to the honour of a prayer-hearing God, and for the encouragement of future officers and soldiers.

In the second, you find that God was so inte­rested, by a powerful prayer, that he did not merely grant auxiliary aid, but was the sole effi­cient, leaving nothing for Jehosaphat and his ar­my to do, but to carry away the spoil. Allow me [Page 15] to add, the instance of David, who trusting more to a prayer-hearing God, than to Saul's coat of mail, went out with a sling and stone; but return­ed with Goliah's head, and thereby obtained a ge­neral victory. In short, those are most likely to be successful combatants in battle, who are the most importunate wrestlers in prayer.

3. When an army maintains a reverence of a holy God, and are afraid to venture on any of the ways of known sin. Those may expect the pre­sence of God when fighting against the enemies of their bodies, who are irreconcileable, in their war, against the enemies of God and their own souls. And without this, the foregoing will be nothing but solemn mockery of God; in words so­liciting his presence, and by our actions telling him to depart from us. It may, perhaps, seem unsuitable to speak of a soldier being afraid of any thing; but I would say, wo to the man, who is above the fear of sin, and does not tremble at the word of God.—Shocking to think that any should value themselves for their fighting against God! Let the potsheards of the earth, strive with the potsheards of the earth; but wo to him, that striveth with his Maker. You have an example of this, in the above-mentioned 7th of 1 Sam. from the 3d verse. And Samuel spake unto all the house of Israel, saying, if ye do return unto the Lord with all your hearts, then put away the strange Gods, and Astaroth, from among you, and prepare your hearts unto the Lord, and serve him only; and he will de­liver you out of the hand of the Philistines. Then the children of Israel did put away. Baalim and Astaroth, and served the Lord only. But it is needless to multiply quotations on this head, since it is evi­dent from reason, and the whole tenor of reve­lation, that sin is the very cause, why God per­mits enemies to invade a people; there is there­fore [Page 16] no encouragement, to expect that God will appear for us, unless we abandon our sins, which have provoked him to send war upon our country. And however wicked soldiers may, indeed, be instrumental of gaining a victory; yet unless re­pentance prevent, they shall at last find, it is a fearful thing to fall into the hands of the living God, when their opposition, will only increase their misery.

4. When those who go out to battle manifest an humble temper, neither boasting of their number and abilities; nor scornfully despising their ene­mies, but committing the event to God. God de­clares that he resists the proud, but shews favour to the humble. It has ordinarily been found, that those who went to the field of battle, magnifying their own strength and warlike-accomplishments; and contemning their enemies; thus as it were anticipating the victory, have either fallen by these same despised enemies, or returned with a different tone, and instead of their laurels, [...] only bring the news of a shameful defeat. Many instances, from sacred and common history, might be adduced for the illustration and confirmation of this, were it necessary and would time admit. The fates [...] a proud Pharoah, an insolent Gollah, and a boasting Sennacherib are familiar to all. Let none think, that humility is inconsistent with the character of a soldier. Humility belongs to us as creatures, and is a dress that becomes per­sons in every station and condition. There is a great difference betwixt ostentatious bragging and couragious [...]. Pride is a concomitant of pusillanimity, and is opposed to true magnanimity. Those who va [...]ly and proudly vaunt, of their own skill and prow [...] do thereby preclude the divine presence and assistance; since they hereby manifest, that they look upon [...] superfluous, for a God to in­terpose.

[Page 17] 5. When those on whose behalf the army march­es to the field of battle, are also employed in ear­nest prayer to God, in confessing their sins and casting away every abomination; not boasting of, nor confiding in, the number, prowess, discipline and armour of their troops; but humbly commit­ting the event to God, who can save, by many or by few.—Doubtless we may venture to say, how­ever to some it might appear a paradox, that those who remain at home, and never go out to battle, have notwithstanding, a great hand in the victory or defeat. If we fight against the Lord at home, how can we expect that he will fight for our ar­mies abroad? There may be Achans in the city and country, as well as in the soldiery; by whom God may be so provoked, as to refuse to go forth with our armies; on the other hand, persons may as truly be instrumental of an happy campaign in their fields and closets, as those who charge upon the enemy in the line of battle. When Israel fought with Amalek, as recorded in the 17th of Exodus, neither Moses, Aaron, nor Hur, were ei­ther field-marshals or common soldiers, but were at a distance upon the top of an hill; yet none who read this part of sacred history, can exclude them from a share in obtaining the victory. Those whose lives are a counter-part to their prayers, and are employed in storming heaven with their importunate supplications, may be as useful to their country, when a seat of war, as those who bombard castles and scale walls!

In a lawful war, when any of these things is found, it is so far a good symptom, when they are all found, there is full evidence of God's favoura­ble presence.—But I am now to proceed to shew how this inspires with true courage.

III. True courage is a temper or disposition, by which a man, with firm resolution and boldness [Page 18] encounters the dangers, which occur in the path of his duty, repelling or resisting to his utmost, all intervening difficulties.—As this temper re­spects the character of a soldier, it is opposed to what is commonly called cowardice; which either influences a man to shrink and flee from, even those dangers, which lie in the way of his duty; or causes him to make but a feeble and ineffectual resistance.—And I might observe, that an appre­sion of the favour and assistance of even false gods, had a tendency, in heathenish armies, to produce something which had sundry of the ingredients and much resembled true courage; and this how­ever ill-founded, had after a great influence in procuring victory.—When the soldiers were ani­mated, with what they counted a lucky omen, or by a favourable answer from an oracle, they would ordinarily exert themselves, with the ut­most vigor.—It has also been often found, that a false apprehension, of the favourable presence of the true God, has produced such effects, as in se­veral respects were similar to true heroism.—With what irresistible violence and rapidity, did the fol­lowers of Mahomet over-run many of the eastern countries, when possessed with the notion that they were fighting the Lord's battles?—With what en­thusiastic fortitude, did hundreds of thousands ex­ert themselves in the crusades, or the wild project of recovering the Holy Land from the Infidels? In which enterprize, they thought that God was undoubtedly upon their side, and therefore were fearless of danger. None can therefore doubt concerning the powerful operation of a well-grounded apprehension, of the favourable pre­sence of the true God. But I am to shew how this inspires with true courage.

1. There is contained in it, an evidence of the divine approbation in the undertaking, which [Page 19] affords peace of mind, let the issue be as it will; without this there can be no rational, manly cou­rage; because a view of the unlawfulness of the enterprize, whensoever it occurs must make the man quake, lest God himself should meet him as a bear robbed of her whelps.

2. It contains divine assistance and protection; and if God be for us, who can prevail against us? What general or army shall be able to circumvent in counsel, one who is omniscient and infinitely wise; or exceed in strength and prowess, one who is Almighty? Who has an arm like God, or can thunder with a voice like him? All the inhabi­tants of the earth are but as grasshoppers before him; yea all the squadrons of hell quake before him; and shrink into the burning pit, to hide from his majestic and terrible countenance.

3. A sense of the divine presence, in a war gives occasion to consider all the deliverances God has wrought for his people, in former times; and to improve these as an encouragement to expect his interposition at that time; for he is the same ye­sterday, to-day and forever.—Thus the people of Israel, when invironed with new difficulties, usu­ally recount old deliverances, and particularly the wonderful deliverance mentioned in our text, viz. bringing them up out of the land of Egypt. In respect of that colony which is at present the seat of war, it may be also said, that God did great things for their ancestors, which I cannot but think affords encouragement to hope, that he will not now forsake that people.—They were brought from a land, then groaning under op­pression in regard of religious liberty, and stained with the blood of persecution, not through the Red-sea, but across the Atlantic; and preserved through all the difficulties and dangers attending a settlement among wild beasts and savages.—A [...]l [Page 20] who read the history of the planting and progress of the colony of Massachusetts-Bay, may find great instances of God's goodness, to that people in for­mer times, of which I cannot at present give even a general account.

Lastly, If we have the presence of God when going to battle, and are interested in his favour, then we may rest assured, that whether we survive the engagement, or die in the field, all shall be well. If our souls are possessed of the fear of the Lord, we need not fear them, who can only kill the body. A soul prepared for Heaven, will as easily and joyfully (perhaps I may say more so) find its way thither, from a field of battle, as from a bed of down; will as chearfully ascend from amidst roaring cannon, as weeping friends. As God is with his people in danger, so also in death, which is to them an end of all danger. Can then, any thing so effectually inspire a soldier with true courage, as that which raises him above the fear of death; nay makes death itself appear a desire­able event? For blessed are the dead which die in the Lord, since they rest from their labours, and their works follow them. I now proceed to make some practical improvement.

1. As, agreeable to what was said in the intro­duction, we are at present in a state of war, it will be very proper to enquire, whether, agree­able to the doctrine, it be on our side a lawful and necessary war, i. e. whether it be, indeed, de­fensive. As time will not admit of prolixity, I shall only attempt a brief view of the matter, which I hope, notwithstanding, will contain evi­dence sufficient to satisfy every competent en­quirer, who is free from invincible prejudice.

I therefore observe, that all the late acts of the British Parliament, which by their united opera­tion have at length brought on a civil war, have [Page 21] flowed from a declaratory statute, made some years ago; or at least are built upon it, as their true foundation. In which statute, there is this remarkable clause, viz. ‘That all his Majesty's Colonies and Plantations in America have been, are and of right ought to be, subordinate to and dependent upon the Imperial Crown and Parliament of Great-Britain; who have full power and authority to make laws and statutes of sufficient validity to bind the Colonies and people of America, subjects of the Crown of Great-Britain, in all cases whatsoever.’

Now this is a basis, not only broad enough to support all the late acts complained of and re­monstrated against by the Colonies, but is a suffi­cient foundation for a system of tyranny, both civil and ecclesiastic. Since the time may come, when the whole of Great-Britain, may bear no greater proportion to the British Colonies, either with regard to circuit or number of inhabitants, than one of our counties now do to a province; and yet this vast extent of country shall have no other security against tyranny and oppression, but the complexion of the British Parliament, the evils incident to which we can neither prevent nor re­medy. As we have no hand in chusing any of the Members of Parliament, so we must according to said statute, be, not merely the subjects of the Imperial Crown of Great-Britain, but the slaves of the Parliament of Great-Britain. As they may drain away our property by heavy taxes, to be ab­sorbed in discharging the almost immense nation­al debt, or consumed in court luxury; so they may send pensioners and placemen to devour the [...]ruits of our industry among ourselves.

Now, in defence of this act, it is alledged, that, according to a theorem in politics, there must, in [...]very civil state, be a supreme power lodged some­where, [Page 22] that it essentially belongs to those, who have this supreme power, to give laws, in all cases, to the whole body politic.—That in the em­pire of Great-Britain, this power is lodged in the Parliament, and that it must be so in order that these Colonies may be a part of the British empire.

To which it may be replied, that it is vain to urge any kind of hypothetical maxims against plain matter of fact. Tacitus, who was in his day no mean politician, allowed that a mixture of the three simple kinds of civil government, had indeed a specious appearance in theory; but was not reducible to practice, or at least alledged that no such government could be lasting.—But in con­tradiction of this supposition, it is now a well known fact, that the British constitution, which is such a mixture, has existed for hundreds of years. It is as well known, that the Colonies and Great-Britain have existed as one state, for above 100 years, with mutual concord and prosperity, and with the great augmentation of the wealth and glory of the British nation, without the ex­ercise of such unlimited power in the British Par­liament. And it is too likely, that if the Ministry of Great-Britain persist in not only claiming but attempting to exercise such a power, this will be the very thing that will effect her ruin. Now if such an unlimited power has lain dormant for above a century, and yet every thing as comfort­able in the whole body politic as could be wished, what avails it to alledge a metaphysical axiom [...] against evident fact. The reducing this political principle to practice, in our nation, if effected, is likely to be a growing rod of iron to the Colonies whereas it might, for any thing that appeared re­specting these Colonies, have been consumed [...], without any detriment to the nation. How ever if British politicians, have found such a gor­dian [Page 23] knot in politics, as admits of no alternative, but subjecting the Colonies, in all respects, to the mercy of a Parliament, about which they have no more agency, than they have about the Court of Spain, it is evidently of their own tieing; and it is the interest and duty of these Colonies, rather than be thus entangled, Alexander-like, to cut it with the sword. The present war is therefore on our side manifestly in defence of property and li­berty, and I may add of life too. It is also noto­rions, that neither before nor since the attempts upon our liberty, have we thrown off allegiance to King George the Third, nor attempted to set up any form of government, as an independent state; but on the contrary, in an humble manner, been representing grievances, petitioning and re­monstrating. Besides the penalties annexed to the injurious laws, armies have been sent to enforce obedience, who have already proceeded to shed the blood of our brethren. The alternative, in short, now is either to wear the chain or the sword.

2. As different conduct comes to be duty at dif­ferent times; so it is now the duty of all, who are able, to be in readiness for going out to battle, and therefore to be making every necessary prepa­ration for that purpose. It is now as proper to be diligent in learning the business of war, as at or­dinary times to learn the common businesses of life. And for persons to say, they are so hurried with ordinary affairs, that they have no time to spare that way, is as if a man should say, though his house was on fire, he had no time to put it out. All capable of going to battle should endeavour to be furnished with the weapons of war. If the ex­igency of the case required it, we should now, beat our plow-shares into swords, and our pruning-hooks into spears. This is by no means repug­nant [Page 24] to, nay it is necessarily contained in, trust­ing in the Lord and expecting his favourable pre­sence. To trust in means alone, and neglect seek­ing to God, is pride and atheism; to pretend to trust in God, and at the same time to neglect the use of proper means, is foolish presumption and wild enthusiasm. Nor are any to look upon them­selves above the business necessary to prepare them for war; the most reputable citizens, and those who have endeavoured to maintain a character for piety, ought now to endeavour to distinguish themselves as brave soldiers. How shameful, if the licentious and profane, should manifest more forwardness and alacrity this way, than those who formerly were of apparent pious deportment? Does it not give occasion to the wicked, for say­ing, either these regular profess [...]s, have not that religion they pretend to; or with it all they are but dastardly cowards? Shall (says Nehemiah) such a man as I flee?

3. Permit me to address those who design to go out to battle in defence of themselves and country, whensoever there may be a call for that purpose; and to this end have associated themselves and taken up arms. You see the business is not only lawful, but necessary, I may add honourable.—Even if you die in the conflict, it will be in a good cause. Since therefore, besides the obliga­tion which lay upon you in common with others, to stand forth in the face of danger and death, in a good cause, you have added your own consent and engagement; to draw back, if you were even before the cannon's mouth, would fix both awful guilt and indelible disgrace upon you. Would brand you with perpetual infamy. If then you would escape deep guilt before God, and lasting contempt among men, forward you must go, [...] ­soever the drum shall beat, and the trumpet [...] [Page 25] for battle. You have, in a word, no alternative, but either to venture your lives bravely, or at­tempt to save them ignominiously; to run the ha­zard of dying like heroes, or be certain of living like cowards. And here, let me exhort soldiers to preserve the strictest regard to the authority of their officers, in all their gradations. The more you duly honour and obey them, the more ho­nourable will you thereby be, yourselves; and the more fit for, and worthy of, preferment.—None more fit to be advanced to command others, than those who have been eminent for their duti­ful obedience. A family cannot exist without go­vernment and discipline, much less an army. And surely if a house divided against itself cannot stand, a rebellious and mutinous soldiery must go to destruction. This way they will do the work of the enemy, themselves. It will avail nothing to say your officers were formerly your equals, they are now by your own consent your superiors. As little to the purpose, will it be to say, you will not obey these, for though they were appointed by a majority, yet you voted against them, and for others. Were they not chosen agreeable to the mode agreed upon, and to which you consent­ed, or at least, should have consented, as being generally approved, by your countrymen? Your refusing submission, on this supposition, proceeds from a principle, which might lead to as great evils, or worse, than those which might give oc­casion to the distinction of soldiers and officers at this day; for if it does not lead to tyranny, it will certainly end in anarchy. You might as well say, you would not submit to the Sheriff of the country, because at the general election you voted against him. Permit me also in a few words, to exhort [...] of all ranks.—As your country have [...] you to distinguished places, endeavour to [Page 26] distinguish yourselves by a conduct in all respects becoming your stations. Let them not have rea­son to say, that they were mistaken in their choice. Exercise the authority committed to you with mildness and equity; but at the same time with inflexible strictness. A due mixture of these, pro­duces the perfection of any kind of government.

And, as a matter of the utmost moment, let me exhort and beseech all, both officers and soldiers, to conduct in such a manner as will afford encou­ragement to expect the favourite presence of God with us, when we go out to battle.—If we make the Almighty God our enemy, can we expect to stand before our enemies? Oh! how monstrous to hear soldiers when about to face death, profaning the name of God.—This is, perhaps a more than in­fernal bravery; for the devils believe there is a God and tremble.—Shocking intrepidity—to set their mouths against the heavens, and challenge Omnipotence itself.—And how sordid and shameful for a soldiery to indulge themselves in drunken­ness, and debauchery? Are these like to be cham­pions in battle, who are enervated, emaciated and inslaved by their lusts? When Hannibal, the great Carthagenian General, had led an army over the Alps, penetrated Italy itself, and after sundry suc­cessful battles had given the Romans such a severe stroke at Cannae, that there appeared scarce any thing to obstruct his making himself master of their metropolis, Rome; yet he delayed at Capua, and indulged himself and soldiers in luxury and drunkenness, after which, it is said, his army be­came enervated and disobedient, and he never af­ter was successful in Italy, nor indeed any where else. This gave occasion to the proverbial saying, [...] Capua was to the Carthagenians, what Can­ [...] ha [...] been to the Romans; and to that shame­ful [Page 27] distich, which in a play is ascribed to him, viz.

When Belshazzar and his nobles, with others in Babylon were feasting and drinking, the city was surprized, taken, and the King slain.

Count it not only your safety but your honour to fear God. It is a [...] manly fear to re­verence Jehovah, and be afraid of guilt.—Manly, did I say? It is angelic, in proportion as the Angels rise in dignity, they descend in humble reverence of God. Can you venture to go to the field of battle, in such a manner, as will not only endan­ger your bodies, but your souls? Will any less hardy, as by their open wickedness, to tell their fellow soldiers and others, that they neither fear God nor man, death nor damnation? Will [...] be Achans, In the camp, and thereby damn their own souls, and destroy their country, by provoking God to deliver us into the hands of our enemies?

But however I thus warn and charge you in re­spect of fearing God, and being afraid of guilt▪ yet in respect of your enemies, I would say, in the words of our text, be not afraid of them. We fight not for conquest or fame, with a design of cruelly and prodigally shedding human blood▪ but merely in defence of those rights, which be­long to us as men and Britons. Go forth then, and while our invaders boast of their armour, ar­tillery, discipline and naval force▪ let us be en­couraged from the justness of our cause, and hum­bly confide in the Lord of hosts; saying "the sword of the Lord and of Liberty." Declare upon the one hand, that if you may enjoy unmolested, those rights, which are derived from God alone; you are ready to lay down the arms which you have been constrained, as the last resort, to take up▪ [Page 28] on the other hand, with drawn sword, assert, that rather than surrender that sacred depositum of li­berty, which we received from our ancestors, and are bound to transmit to our posterity, you will sign the remonstrance with your own blood. I shall only add the words of a great General: Be of good courage, and let us play the men, for our people and the cities of our God; and the Lord do that which seemeth him good.

4. You, who are either unfit for bearing arms, or on any other account, may be reasonably ex­empted from going out to battle; yet much (as you have heard) may depend upon you, with re­spect to the success of those who appear in the field. And O! how hopeful, if you are engaged in fighting against your own and others sins which are the cause why God sends upon us the calamity of war. On the other hand, how discouraging, if many of you, while others are abroad, endea­vouring to cut the bands of slavery, and open a way to liberty with the sword, should, at home, be serving your lusts and ratifying a league with hell? While others are opposing the wrath of our enemies; will any of you venture on such conduct as will draw down the wrath of God! You may, (as has been said) be Achans at home and troublers of your country, as well as in the camp. And promise not yourselves security in sin, because you do not expect to face death in battle. If God be your enemy, he'll find you out and punish you, though you were hid in the bottom of the sea. You may fall into hell, by the hand of a sin-avenging God, at home, while your brethren may stand in battle and return victorious. But O! how hopeful if the aged and females, who are not called to march forth with sword and musket, should, while others are marching or fighting, be much in praying. This way they may serve and [Page 29] help to save their country, in their houses and closets, as truly as if they were able to appear in the field of battle. Jacob singly, conquered an enraged enemy, with 400 at his back, not by fight­ing with them, but wrestling with God.

Lastly, let me conclude with an address, which equally concerns you all, whether you are to go to the field or abide by the stuff. We are at this day treated as guilty of rebellion against man, blessed be God this is a false charge: But let none of us venture to live under the just imputation of a rebellion, far more atrocious in its nature and dreadful in its consequences. I mean an obsti­nate rebellion against God, by violating his laws and despising his Gospel. O sinners, permit me to use, with a little variation, language which, ac­cording to its common acceptation, is justly hate­ful, but in this case proper and emphatical: Let me in respect of God charge you to non-resistance, and the most unlimited and chearful obedience.—Lay aside your armour, confess your crimes, and submit yourselves wholly to the mercy of the of­fended King of Heaven and earth. Insist upon no terms of capitulation, but those of his own pre­scribing, which are indeed worthy of a God to propose; salutary and honourable for you to ac­cept. Plead guilty, accept of the righteousness of Christ, and this merciful King will pass a sentence of oblivion upon your iniquities, and of indem­nity on your persons. Come inlist under Christ, and you shall be more than conquerors over your enemies, whether terrestrial or infernal. Do you ask what bounty he gives? It is beneath his dig­nity to encourage you with worldly wealth and honour; these he throws out to slaves, even to the devil's soldiers. What think you of pardon▪ of sin, of having the honour to be conformed to him­self by sufferings in this world, and afterwards [Page 30] through eternity reigning with him in glory? Give up [...] [...]ame to be inserted in his muster-roll; if you have been baptised, you are already under military oath to be [...] to him▪ be so to the death, and thou shalt be an illustrious victor by the blood of the Lamb, and shall receive an eter­nal crown of life. Become, this day, a voluntary soldier of Christ and this will, above any thing, fit thee for defending thy country courageously for if in the conflict thou losest thy country, nay thy life, he will give thee a better country and life, even the heavenly. AMEN.