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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

BUT,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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