THIS pſalm, and indeed the whole book of pſalms, was for the moſt part compoſed by David, and publiſhes the glory of its author more than the moſt pompous elogies; and we find the author of Eccleſiaſticus has conſecrated this epitaph to his memory, which is more durable than either marble or braſs; as the fat (ſays he) was taken away from the peace offering, ſo was David choſen out of the people of Iſrael: He played with lions as with kids, and with bears as with lambs: He ſlew a giant when he was young, and took away reproach from the people: For he called upon the Moſt High Lord, and He gave ſtrength to this mighty warrior, and to ſet up the horn of his people, ſo the people honored him with ten thouſands; and praiſed him in bleſſings of the Lord: For he deſtroyed the enemies on every ſide, and brought to nought the Philiſtines his adverſaries: In all his works he raiſed the Holy One Moſt High; and bleſſed the Lord with words of glory; the Lord took away his ſins, and and exalted his horn forever: He gave him a covenant of Kings, and a throne of glory in Iſrael—He was, it is evident, very ſollicitous for the welfare of Jeruſalem; and therefore we find him in our context calling upon others to pray for its welfare; for all good to it, particularly that its inhabitants might be united amongſt themſelves, and that they might be preſerved from the incurſions of enemies: He encourages them thus to ſeek the public welfare, by aſſuring them, that in ſo doing they ſeek their own: He is deſirous of the preſervation of peace in the fortifications of Jeruſalem; or, if they ſhould be attacked at any time, they might not be taken, but be a means of ſecuring the city: He wiſhes proſperity to the great men, who have the conduct of public affairs, and indeed to all his ſubjects; for all theſe he diſcovers a cordial affection; accordingly when he ſees all the tribes cheerfully reſorting to the teſtimony of Iſrael, and finds it to be a ſettled point, that Jeruſalem muſt be the place, where God will record his name: He does not ſay, let the prieſts and the prophets whoſe buſineſs it is, and the people who have nothing elſe to do, pray, and I'll fight for the public peace: no, but now he ſays himſelf, peace be within thee, i. e. Jeruſalem—ſeemingly reſolved to do every thing in his power for the public good: It is true Jeruſalem was his own city, and the intereſts of his family were lodged in it: but it does not appear, that his own ſecurity and the glory of his empire were chiefly in his view; no, but he was deſirous of peace and proſperity, for the ſake of all his fellow citizens, and of all the Iſraelites, whom, though his ſubjects, he owned for his brethren and companions in the chief privileges and bleſſings enjoyed at Jeruſalem.

What I propoſe from the words, choſen for the foundation of a diſcourſe on this occaſion, is,

In the firſt place to ſhew, what we are here to underſtand by Jeruſalem.

And in the ſecond place, what by the peace to be wiſhed for to it.

And, by Jeruſalem in our day, we are to underſtand the chriſtian church.—When David ſpake theſe words he had reſpect to the Jewiſh church, which was then the only viſible people God had in the world: But under the goſpel the chriſtian churches are the circumciſion: They are God's people, and the promiſes of God to his people belong to them: But it is the viſible church of Chriſt in general, perhaps, that we are here to underſtand by Jeruſalem; for David ſeems here to reſolve to ſeek the proſperity of Jeruſalem for his brethren and companions ſake: And God, whoſe kingdom rules over all, does, in his unerring Providence, make unſound profeſſors to be ſometimes as an hedge about his own people: And the caſe is ſuch, that the pulling up of the tares endangers the wheat alſo; and further ſtill there may be, and there is reaſon to hope, that many who are now only viſible chriſtians, are choſen of God, and ſhall in due time be called into his kingdom, the kingdom of grace: And accordingly we find that Chriſt prayed for his ſheep of the other fold, or for thoſe that were not yet called: And thus ſhould chriſtians wiſh and pray for the proſperity of Jeruſalem. We are not by Jeruſalem here to underſtand one particular church only, or ſociety of profeſſing chriſtians; but all the churches of ſuch profeſſors; the whole proteſtant chriſtian church, conſidering them as a body, or a nation, or a community, as they are diſtinguiſhed from heathens, to whom the oracles of God are not committed, and as they are diſtinguiſhed from anti-chriſt; as they unite in naming Chriſt's name, and profeſſing his religion: This I underſtand to be the Jeruſalem that we are to wiſh peace to or in. I might add, that this people hath both civil and religious privileges to be committed to the divine care: And by Jeruſalem, we may underſtand God's people in their civil and religious capacities.

But I proceed as was propoſed, in the ſecond place, to ſhew what we are to underſtand by the peace wiſhed, deſired, or prayed for to or in Jeruſalem. And peace here may be underſtood as including temporal proſperity in general. It is indeed comprehenſive of all proſperity: So David ſeems to underſtand peace here, the praying for the peace of Jeruſalem recommended in the context, he conſiders as an expreſſion of love to her, and he ſays, viz. Peace be within thy walls, and proſperity within thy palaces; and in the text, and verſe following, he ſays, Peace be within thee; and I will ſeek thy good: So that here proſperity in general was what he deſired: And we find peace, in the idiom of ſcripture, comprehending under it all manner of ſafety, welfare and proſperity that can be deſired: It is ſaid Deut. 24. 6. Thou ſhalt not ſeek their peace, nor their proſperity forever;—where peace and proſperity intend the ſame thing; and we read that the Lord will ſpeak peace to his people, i. e. he will ſpeak them a bleſſing: So Chriſt ſaid to his diſciples,—Peace be with you; which was a word of bleſſing in general: To wiſh peace to Jeruſalem then, is to wiſh her proſperity in every reſpect: Peace in oppoſition to calamitous judgments, to diſtreſſes and perplexities. God's own people, as well as others, are liable to ſickneſſes, famines, and the common calamities of life; and, by theſe, that peace and quiet of Jeruſalem has ſometimes been much diſturbed: Theſe are tokens of divine anger, and as ſuch ought to be deprecated: When the pious inhabitants of Jeruſalem hear God threatening theſe judgments at any time, they are afraid, and will cry to Him to ſpare his people; yet as for ourſelves, ſo for Jeruſalem, with reſpect to the outward diſpenſations of divine Providence, we muſt ſubmit to the wiſdom and ſovereignty of the ſupreme ruler. This peace has various branches; the health of the people is one—their plenty another—their fences in the various branches of buſineſs, &c.—For theſe we are to watch and pray—as alſo, for proſperity in all matters of civil government, that, in all difficult affairs, the Lord would direct and bring about a peaceful time; and however light any may make of this temporal proſperity, yet they are good things, and ſuch as God knows we need, and as he has promiſed to his people that walk in his ways.

Again,—By the peace to be wiſhed for in Jeruſalem, may be meant their unity in oppoſition to hereſies and diviſions. The men of Jeruſalem do not always think and ſpeak the ſame things; they are not at all times of one accord, of one mind: The viſible church has often been rent with diviſions, and its peace ſpoiled with hereſies: for if the truths of religion be denied, the true citizens of Zion will think themſelves obliged to contend for the truth.—Thoſe, who have miſtaken apprehenſions of the truths of religion, are commonly as ſollicitous to ſupport their peculiar tenets, as hypocrites are to appear to be real chriſtians; and though to contend for the truth is preferable to giving it up, yet religious controverſies are uſually productive of pernicious conſequences to the church: So that it is greatly to be deſired by all the friends of Zion's proſperity, that profeſſing chriſtians ſhould unitedly receive, hold faſt and maintain the truth as it is in Jeſus.—How deſirable the ſight, to ſee the citizens of Zion united in thought and affection, all true friends, to true religion! It is enjoined on chriſtians, to behave as members of the ſame body, united to the ſame head, and having the ſame common intereſt; and they are warned againſt ſchiſms and diviſions; ſo that all well-wiſhers to Jeruſalem's welfare muſt be afflicted, in a degree, when chriſtians contend: And on the contrary, rejoice when their peace is great;—their unity—their ſtrength and beauty.

Again,—By the peace of Jeruſalem here may be intended, the promotion of her religious intereſts, in oppoſition to infidelity and wickedneſs.—Jeruſalem's proſperity doubtleſs includes proſperity on religious accounts: This is the main thing for which its pious inhabitants are more ſollicitous for her peace, than for the peace of other nations. When infidelity, vice and wickedneſs prevail in a nation: when the labourers in the Lord's vineyard ſpend their ſtrength for nought, and in vain; how gloomy the proſpect of peace! In this caſe rivers of water will run down the eyes of Zion's friends. Thoſe of this character cannot be eaſy to ſee ſinners hardening their hearts, and going on in ſin under the enjoyment of the means of grace: They cannot indeed but wiſh to have the whole earth filled with the knowledge and glory of the Lord, and to have Jeruſalem a praiſe in the earth. The ſaints are the excellent in the earth: In their eyes vile perſons are contemned: They therefore muſt needs rejoice to ſee men walking in the truth, and will accordingly exert themſelves for this proſperity of Jeruſalem.—When infidelity & profaneneſs and all wickedneſs prevails, they look upon it as fore boding Jeruſalem's adverſity, and will accordingly weep before God in the language of the prophet, ſaying (each one) O Lord I have heard thy ſpeech and was afraid: O Lord revive thy work in the midſt of the years, in the midſt of the years make known, in wrath remember mercy.

Again,—The peace of Jeruſalem may be underſtood as including rejoicing in the Lord, in oppoſition to mourning.—Jeruſalem has her days of adverſity; there are times when her inhabitants ſee not thoſe tokens of the divine preſence, which they have been wont to ſee: inſtead of rejoiceing in God, their language is that of David, "How long wilt thou forget me, O Lord forever? how long wilt thou hide thy face from me?" The church, inſtead of the garment of praiſe, have ſometimes the ſpirit of heavineſs: But even then, it is encouraging to think, that there is a time appointed in infinite wiſdom, to which eternal truth has fixed her deliverance: God himſelf will ariſe and have mercy upon her, in contempt of all the oppoſition made by her enemies: The zeal of the Lord of hoſts ſhall do this as the pſalmiſt expreſſes it, "For this, God will appear in ſuch a glory as kings themſelves ſhall ſtand in awe of:" All that are cordially deſirous of Zion's proſperity will weep with them that weep; they have a tender ſympathy & fellow-feeling with thoſe that are in trouble, and will cry to the Lord to turn his people, and cauſe his face to ſhine upon them; will reſolve with the prophet, for Zion's ſake, not to hold their peace, and for Jeruſalem's ſake not to reſt, until the righteouſneſs thereof go forth as brightneſs, and the ſalvation thereof as a lamp that burneth.

I proceed to obſerve, that Jeruſalem's peace certainly intends peace in the moſt common acceptation of the word, i. e. in oppoſition to wars.—Jeruſalem, God's own covenant people, are liable to the calamities of war here in this evil world; ſhe hath enemies that would ſwallow her up, if the Lord were not her refuge, ſtrength and ſhield: As Jeruſalem of old was ſorely chaſtened, and once laid waſte by enemies; ſo the chriſtian proteſtant church has been alſo ſorely chaſtened by men her enemies; and they are not all deſtroyed: We may not therefore conclude, that we ſhall never again be engaged in war. The French are found to be amongſt the inveterate anti-chriſtian enemies to the Engliſh nation: Theſe, both by intereſt, and the prejudices of their religion, are ſet againſt us; and ſhould war break out amongſt the nations, (which may be ſooner than we expect) we may depend upon it, that ſuch our enemies will appear, as will exert themſelves for our deſtruction.—Thrones and dominions, principalities and powers are ſubject to Him, whoſe dominion ruleth over all: As by Him kings reign, ſo he cuts in ſunder the ſpirits of princes, ſcatters their counſels, and diſappoints their wiſeſt meaſures, ſuch as are the moſt peaceable and prudent: So that how good ſoever our proſpect of peace may be, through the wiſe and prudent counſels of the guardians of our Jeruſalem: Yet what changes may be in the right Hand of the Moſt High, concerning us, in this reſpect, who is able to ſay? All endeavors for the preſervation of peace in Jeruſalem may be diſappointed; and we may be obliged to hear the found of the trumpet; the alarm of war. War is a calamity, by which God ſometimes puniſhes his people for their ſins; and when we reflect upon and conſider the many ſins prevailing in our Jeruſalem, the impudence many of its inhabitants are grown up to in ſin; the ingratitude and decay of religion, that is pure and undefiled before God; when we conſider how little of a ſpirit of repentance and reformation is to be ſeen, after the many repeated threatnings and warnings from God in his word, and from the watchmen of his Jeruſalem, and by his judgments; What can we reaſonably expect, but to be judged for thoſe things, and puniſhed, either by the ſword of the enemy, or ſome other Judgment? Are we not too nearly in the condition of thoſe ſupine regardleſs people, of which we read in the Iſt of Zephaniah, concerning which the prophet ſays, "It ſhall come to paſs at that day, that I will ſearch Jeruſalem with candles, and puniſh the men that are ſettled upon their lees; that ſay in their heart, the Lord will not do good, neither will he do evil." And if ſo, why ſhould we not expect to be doomed as they were? Therefore of them it is ſaid, Their goods ſhall become a booty, and their houſes a deſolation; their blood ſhall be poured out as duſt and their fleſh as the dung; neither their ſilver nor their gold ſhall be able to deliver them. However in ſome proportion to the proſpect of war, all the friends of Zion, all the pious inhabitants of Jeruſalem, will be ſollicitous for the continuance of the bleſſing of peace; unleſs circumſtances ſhould ariſe, in which it ſhould appear neceſſary to engage in war, for the greater good of the whole. Our enemies may wrongfully invade us; and their injuſtice may be ſo great, that unleſs a public war be undertaken, (which by the way is alſo to be managed by the authority of the community) neither our poſſeſſions nor any thing dear to us in the world, our lives, will be far from being ſecure: And by thus attempting the obſtruction of ſuch our enemies, it may be, that we may not only ſecure ourſelves, but others alſo, who otherwiſe, might be afterwards deſtroyed by them. Our natures are ſo conſtituted, that we cannot but approve of kind and benevolent actions; and abhor thoſe that are malevolent and cruel: And it is accordingly unnatural, to begin to hurt unprovoked; and conſequently the numerous calamities of which war is productive to mankind, virtue muſt require the authority of a community, not to entertain a thought of encreaſing their dominions, &c. at the expence of the innocent. Nevertheleſs ſelf-defence may require the uſe of warlike weapons, or taking up arms to prevent an incurſion evidently intended, and the effuſion of human blood, which would be the probable conſequence of it. But now can this be done with any probability of ſucceſs, without well diſciplined troops? David, who well knew the ſafety of making God his truſt, and that this was his principal defence; we accordingly find praying to him for all kinds of proſperity in Jeruſalem; yet we alſo find him bleſſing God, who had taught his hands to war, and his fingers to fight: As he was deſigned for Iſrael's champion, he muſt be a ſoldier, muſt be furniſhed with military ſkill. Valiant ſoldiers are, under God, the ſecurity and fafety of his people; upon theſe, peace and the comforts of it very much depend: For theſe awe, and guard againſt, encroaching enemies; or are a defence againſt thoſe that invade and would ſpoil her.—David's reign produced many bold and brave men, which he took care to have well ſkilled in all the arts of it, and to theſe (under God) his numerous victories were very much owing; yet he had reſpect to eminent valour and military ſkill, appears by his appointment of Joab to be his chief captain and general of the forces of Judah, and afterwards captain-general of all the forces of Iſrael and Judah; as alſo in his preferring brave men, men of war, and fit for the battle, as we find he did, men that had been diſciplined, trained up to military exerciſes, that could handle ſhield and buckler, that could uſe both offenſive and defenſive weapons: And indeed we are taught the neceſſity of expert and valiant ſoldiers by our own experience & reaſon: To theſe, under God, are owing our lives, our religion and the liberty we enjoy. Had it not been for the valiant and martial atchievements of thoſe of our anceſtors, who had ſkill in the art of war, our forefathers would have been extirpated by the numerous tribes of Indians which ſo frequently attempted their deſtruction. To theſe, under God, the frequent calls to rejoicing in conqueſts, that have ſince been made, are very much owing. To what elſe can it be owing, that the names of Pepperell, Wolſe and Amherſt, and others that might be mentioned, carry in them ſo joyful a ſound, but becauſe they were brave, faithful, and virtuous officers? Reaſon teaches the neceſſity of expert and valiant ſoldiers, that they may be able (when called) to play the men, for the public ſafety and welfare: Without this, our Jeruſalem might be a very eaſy prey to our enemies, if they were few, compared with what they are. However, there is (as one well expreſſes it) ſo much true manlineſs and grandeur in military exerciſe: It inſpires the mind with ſuch juſt, honorable and exalted notions and diſpoſitions: It ſo much tends to baniſh a littleneſs and meanneſs, and fill men with greatneſs of ſpirit, (for a truly valiant ſoldier would diſdain to kill even his enemy, in a little underhand and ſneaking manner) that every perſon that has any reliſh for what is juſt, manly and honorable, would labour to maintain it for the good of mankind. And we find it obſerved of the old Romans, that as a martial ſpirit decayed among them, in proportion luxury prevailed; and conſequently effeminacy and a train of vices overſpread them; which as it ſunk their population, ſo by degrees ended in the ruin of their country. And it is ſaid to be found true in general, that where a generous and military ſpirit ſinks and decays, luxury and wickedneſs, that brings a people low, overflows as a flood, even againſt the reſtraints, and under all the advantages of religion. Religion certainly was never deſigned to countenance the leaſt pretenſion to taking away from men, or depriving them of, the neceſſary or prudent means of ſelf-preſervation, and ſelf defence, or ſafety of their families or country: And tho' Solomon, that wiſeſt of men, had ſaid, that wiſdom is better than weapons of war; he could not mean to diſcountenance a ſkillful and prudent management of them. It is true he reigned in a peaceable time, and was honoured; for God made all quiet round about him, that he might build an houſe in his name, and prepare his ſanctuary forever (as the author of Eccleſiaſticus expreſſes it) yet he knew that his father was a man of war; who, when he found that God had refuſed him the privilege of building him a temple, and had reſerved the work for his ſon, encouraged his military officers and ſoldiers; and fought with and ſubdued his enemies on every ſide; that when his ſon ſhould come to undertake that great affair, he might meet with as little moleſtation as poſſible: He well knew, how that, when the uſe of the bow had for ſome time been neglected by the children of Judah in ſome meaſure, his father nobly exhorted them to return more generally to the uſe of it, to exerciſe themſelves in that weapon (then a principal one) whereby he had diſcovered his concern for the armies of Iſrael; and ſo left him an example: And indeed an example to the principal military officers in all ſucceeding ages, to countenance and encourage the uſe of arms, and art of war. And we find that Saul and Jonathan are in the ſcriptures termed the beauty of Iſrael; their flower and glory, principally on account of their military ſkill and bravery in war. We alſo there find many grand and diſtinguiſhing characters given to men on the ſame account: What a name did Abraham, the father of the faithful, gain to himſelf by his victorious overthrow of the four kings; and that with the trained ſoldiers of his own houſe? But it would be too tedious to attempt at this time to give you the particular characters of Gideon, Jephtha & Sampſon, of Joſhua and the judges, of Jehoſhaphat, Aſa, Hezekiah, &c, ſo renowned for their military ſkill and war-like actions. Moreover—The art becoming a ſoldier, we find mentioned alſo in the New Teſtament▪ John the baptiſt does not condemn, but regulate, the office and employment of ſoldiers; when they deſired to receive the word of command from him, he does not adviſe them to caſt away their arms, abandon war, and ſo appear no more as military men in the field; which he would have done without doubt, had their office and employment been unavoidably ſinful: Inſtead of that, he only adviſes them to manage their employment inoffenſively. And we find our Saviour Himſelf minding his diſciples to expect, that their enemies would be more fierce upon them, than they had been: And accordingly he gives warning, that he amongſt them, that had no ſword, wherewith to defend Himſelf, might find great want of one, and might therefore be ready to wiſh, ſome time or other, that he had ſold his garment and bought one.—After all, we find peace among the bleſſings, that God has promiſed to his church in the latter days: It is ſaid, that in the laſt days it ſhall come to paſs, that the mountain of the houſe of the Lord ſhall be eſtabliſhed in the top of the mountains, and it ſhall be exalted above the hills, and people ſhall flow unto it, and many nations ſhall come and ſay, come and let us go up to the mountain of the Lord, and to the houſe of the God of Jacob, and he will teach us of his ways, and we will walk in his paths; for the law ſhall go forth of Zion, and the word of the Lord from Jeruſalem; and he ſhall judge among many people, and rebuke ſtrong nations afar off; and they ſhall beat their ſwords into plow-ſhares, and their ſpears into pruning-hooks: Nation ſhall not lift up a ſword againſt nation, neither ſhall they learn war any more: But they ſhall ſit every man under his vine, and under his fig-tree, and none ſhall make them afraid; (ſays the prophet) for the mouth of the Lord of Hoſts hath ſpoken it. Such as are now hateful, hating one another, will then have hearts glowing with love to God; and this principle of love will produce univerſal harmony and peace: Surely ſuch a change as this in this corrupt apoſtate world muſt needs be deſirable. It is a delightful thought, that the prayers of the ſaints in all ages, for the proſperity of Zion, ſhall be anſwered; and the glorious things ſpoken of her in the ſacred oracles fully accompliſhed.

But I haſten to ſome improvement of what has now been offer'd.

And firſt;—It is evident from what has now been offer'd, that they are unworthy to be citizens of Jeruſalem, that don't wiſh peace to her. That man is unworthy to partake with God's people in their civil and religious privileges, that is not an hearty friend to them, and who does not really deſire the wellfare of God's people, with whom he is a ſharer in thoſe privileges: He is of a temper very diverſe from that expreſſed it my text. As the pſalmiſt ſays of them that love Zion's proſperity, that they ſhall proſper; ſo on the contrary, they, that do not love her proſperity, are not likely to proſper: Whether they will be marked out for wrath in the preſent world, or not, is not ſo eaſy for us with certainty to determine: There are however, paſſages of ſacred writ that expreſs their liableneſs to it; and they are certainly unworthy of a name and place among God's people; and when the great ſeperation ſhall be made of the tares from the wheat, then all the enemies of Jeruſalem will be put away, and ſhall not partake of the heavenly inheritance, with them that are hearty friends, and particularly ſuch to the people of God.

Secondly; we infer that every cordial well-wiſher to Jeruſalem's wellfare muſt needs be of a public ſpirit: How general is the diſeaſe of a ſelfiſh ſpirit among mankind? The apoſtle Paul obſerving it once ſaid, all men ſeek their own, not the things that are Jeſus Chriſt's: How little of real charity is there amongſt the profeſſors of chriſtianity? how few that will deny themſelves for the public good? how few (comparatively) are they, that will exert themſelves in all proper ways for Jeruſalem's peace? We ſhould doubtleſs do well to conſider the neceſſity of loving Jeruſalem's proſperity, as we would anſwer our characters as chriſtians; & that we ſo love it, as to mortify and put away that narrowneſs of ſpirit that is too common amongſt men. They that will be humourſome, and muſt needs have affairs conducted in a manner exactly accomodated to their liking, or they will contend, muſt not be looked upon as cordial friends to the welfare of Jeruſalem. If we love Jeruſalem's proſperity, we muſt deſire to have righteouſneſs and the fruits of it abound, and muſt ourſelves aim to be righteous in our dealings, and to do as we would be done unto: If we love the proſperity of Zion we ſhall be cordial friends to true religion; and ſhall not, to favor this or the other party, conſent to turn aſide to vain jangling: Our affections will flow out to all that appear to love the Lord Jeſus Chriſt in ſincerity; and we ſhall aim to avoid all the ſtumbling blocks, that are the occaſion of others falling, and to do our part towards preparing the way of the Lord, and making his paths ſtraight: Though Zion's friends will hate the error of them that turn aſide from the truth, yet they will not ſuffer their reſentment to carry them into the contrary error and extream: They will account truth to be for Jeruſalem's intereſt, and will be properly concerned at all times to be on their watch for Jeruſalem's ſake.

But thirdly; we infer, that ſuch as love Jeruſalem ſhould countenance and encourage improvements in military ſkill and knowledge. Such only may be ſaid to love Jeruſalem as David did, to whom it is matter of holy rejoicing to go up to the houſe of the Lord, and with his people to wait on Him in the ordinances of it; who hunger and thirſt after the ſpiritual bleſſings, which of divine grace, are diſpenſed there; who ſincerely pray for Jeruſalem's peace; who ſtudy and conſcientiouſly purſue the things, that make for peace, and wherewith one may edify another; who prefer Jeruſalem above their chiefeſt joy, and by conſequence will deny themſelves for its proſperity, who, for their brethren and companions ſakes, ſay, Peace be within thee: For the ſake of the houſe of God, we will ſeek thy good. Theſe ſhould countenance and encourage improvements in military ſkill and knowledge: Theſe improvements ought to be encouraged by the inhabitants of Jeruſalem in general; and eſpecially by her friends. I would not be underſtood to mean, that all ſuch ſhould labour to be acompliſhed ſoldiers: For it is not ſuppoſed that they have, all of them, a martial ſpirit; yet they ſhould promote and encourage it in thoſe that have it, for the ſecurity of Jeruſalem: It argues their wiſdom to improve all the advantages they have, for ſecuring her peace and, privileges; and by ſuitably encouraging a martial ſpirit, they may get into good circumſtances to diſpute it with thoſe that may wrongfully invade them: They ſhould know that a thorough acquaintance with military affairs is laudable and neceſſary: And that perſons who improve in knowledge of this kind, deſerve ſingular reſpect; and ſhould by no means be diſcountenanced by the friends of Jeruſalem; who, having a peculiar tenderneſs for her, muſt encourage fighting, as well as praying for her, under given circumſtances. How long we may ſit under our vines and fig-trees, and have none to make us afraid, the God of our peace only knows; and ſhould war break out among the nations, Jeruſalem's friends might wiſh that men of martial ſpirits and military accompliſhments were more numerous among its inhabitants.

But fourthly;—We infer that love to Jeruſalem will influence its ſubjects of a martial ſpirit to excell in ſoldierſhip. Men of this character will endeavor, in the uſe and purſuit of all proper means and methods, to acquire the knowledge of every part of military ſkill: Not content with underſtanding how to uſe war-like weapons; they'll be ſollicitous to know how to charge their enemies ſucceſsfully; how to take the moſt advantageous ground; how to advance: and to make a regular and advantageous retreat; how to defend themſelves by entrenchments; what ſtratagems to make up; how to purſue a victory when obtained, &c, that they may be abundantly qualified to fight for the ſecurity and in the defence of Jeruſalem: And after all they will depend on that God, that taught David's hands to war, and fingers to fight; who determines the event of war in favor of every ſide, as he pleaſes; with whom its nothing to help, whether with many or with thoſe that have power. Thoſe of this character will march forth at God's providential call, and in his ſtrength, in defence of the civil and religious privileges of his people, and may reaſonably expect to vanquiſh their enemies: They are of the called and choſen and faithful, that will follow the Lamb whitherſoever he leads them: They'll not fear the faces of the enemies of God's people in a righteous cauſe; but, having the true ſpirit, and courage, and reſolution of ſoldiers, will be above cowardiſe: And, being in ſuch a ſtate, and of ſuch a temper of mind, as to expect the change to be made in them by death will be advantageous to them: They'll fear neither guns, nor ſwords, nor any other inſtruments of death, when properly call'd to engage.

In the fifth place;—What has been offered on this ſubject may be applied by way of addreſs to you, GENTLEMEN of the ARTILLERY COMPANY; at whoſe requeſt I now appear in this deſk. Gentlemen, you cannot be inſenſible of it, that Iſrael's champion was an eminent friend to Jeruſalem, ſince it is ſo evident that he ſincerely and fervently prayed for her peace; and bravely fought many battles for her ſecurity and in her defence. It is preſumed, that you look upon his example as worthy your imitation; and that you are accordingly deſirous, that the number of Jeruſalem's friends in our day be increaſed; good rulers encouraged; and that the peace and proſperity of all your brethren and companions in the privileges and bleſſings we enjoy may be promoted; that every token of the divine anger might be removed from her; that her citizens might be united in thought and affection; that religion might rerevive and flouriſh abundantly in her; and particularly that enemies might not be permitted to invade her. However, ſhould circumſtances be ſo planned in providence, in which to engage in war, ſhould be judged neceſſary by public authority; though you approve of kind and benevolent actions, and abhor thoſe that are malevolent and cruel; yet we cannot doubt, but you would, being properly called, chearfully exert yourſelves, and in the beſt poſſible manner, diſplay your improvements in the art of war, for the wellfare of God's people, with whom you are partakers in civil and religious privileges truly honorable: It has been, and it muſt be ſo, or we could not eſteem your ancient company, as now we do, really honorable. It was for this important purpoſe, that your company was ſo long ſince formed, viz. That it might be a nurſery of acompliſhed ſoldiers, that might, if properly called, do worthily for God and his people. We gratefully acknowledge, that many are the advantages, which have accrued to our Jeruſalem, from your conſtitution; and it is reaſonably expected, that you be duly attentive to the original deſign of it. Gentlemen, as you are volunteers, it is expected you love the Art Military, and that you are friends to Jeruſalem. We cannot ſuppoſe that you would otherwiſe have been at ſo great expence of time and money, for your military accompliſhments and accoutrements; or that otherwiſe you would lay out yourſelves, as now you do, to encourage others of a martial ſpirit, to make improvements in military ſkill and knowledge. You deſerve ſingular reſpect from the inhabitants of Jeruſalem in general. You are countenanced by gentlemen of the firſt character in this part of our Jeruſalem, and have been for many years on theſe occaſions. You now ſee yourſelves countenanced by the preſence of the Captain-General and commander in chief, by the preſence of the Lieutenant-Governor, and by ſeveral others of our moſt reſpectable Magiſtrates. You are countenanced by the examples of grand and diſtinguiſhing characters in the word of God; and by the Lord of Hoſts Himſelf, the ſupreme Ruler over all; both in the old and new teſtament. May the God of armies encourage your hearts, and teach your fingers to fight in Jeruſalem's defence, whenever he may call you, in a military character, to diſpute our privileges with our enemies.

To conclude;—Let us all daily and earneſtly plead with God for Jeruſalem's wellfare: And may we have grace to do it acceptably; and behave ourſelves in all reſpects, in a manner correſpondent to ſuch a practice, each one doing his part for the promotion of this important event! And let us be importunate for the eſtabliſhment of the mountain of the Lord's houſe on the top of the mountains, for great additions to the church, by the calling in of the Jews and Gentiles. Then may we expect that proſperity (as a hint of divine love and grace) which we really need; ſpiritual and eternal, if not temporal felicity:—Which God of his infinite mercy grant may be the portion of us all through Jeſus Chriſt: To whom be all honor and glory, dominion and power now and forever, AMEN.