TWO ways, from the word of God, may we learn the mind of God and his counſel to us—either from what God enjoins or from what his people under ſuch circumſtances have practiced, or by what Satan and his inſtruments would diſſuade us from or perſuade us to,—and by the laſt, often, with the ſame evidence as by the firſt; as Satan and his inſtruments, according to their meaſure of power and craft, are always engaged in endeavours to keep us from the right ways of the Lord, and lead us into evil; and as, in proportion to the evil, they ever proportion their deſires and endeavours to lead us into it. Satan is well pleaſed to throw Job into outward diſtreſſes; but he would be more pleaſed if, by this means, he may conquer his virtue and induce him to blaſpheme his maker, as far the greater evil.—In a word, as God is ever doing good and perſuading us to obey and follow him, as the greateſt good, ſo is Satan, and ſo, according to their meaſure, are Satan's inſtruments, doing us evil, and, "like Lions ſeeking whom they may devour," ſtudying to keep us from God, and lead us, under various guiſes, to ſin the greateſt evil, and to all other evil according as it is evil.

Thus, in the paſſage before us, does a ſervant of the King of Aſſyria, an eminent emblem of Lucifer, in obedience to his maſter, endeavour to lead the Jews to the greateſt evil, even to caſt off their truſt in God and regard to his ſervants, and perſuade them to a ſurrender of their earthly all to the mere will of his maſter. For this purpoſe he uſes many ſounding but unmeaning promiſes, and mixes with them the moſt imperious threatnings.

He tells them that he come from the great King of Aſſyria—boaſts of what his maſter had done—and would perſuade them that it would be no loſs to them to ſubmit—and that it was in vain to truſt in either God or man for help againſt ſuch a power. Hezekiah, a ſervant of God, and they that were with him, would perſuade the Jews not to ſubmit that tho' their enemies were indeed ſtrong, yet the Lord was mightier—and that agreeable to his wanted righteouſneſs and mercy, they might in a humble obedient regard to him, yet hope in the Lord. Satan therefore puts Rabſhakeh on urging the little diſadvantage and abſolute neceſſity of ſubmiſſion and diſuading them from a truſt in God, which he moſt dreaded, as knowing that their ſafety muſt chiefly depend on this.

Let us conſider,

I. The nature and importance of a true truſt in God—from which Rabſhakeh would diſſuade the Jews.

II. The nature of the propoſals which Rabſhakeh makes to the Jews.

III. The motives, addreſſed to their hopes and fears, by which he enforces theſe propoſals.

IV. The applicableneſs of this—to the temptations of Satan in general, or to the ſituation of this land in particular.

I. Let us attempt ſome view of the nature and importance of a true truſt in God —from which Rabſhakeh would diſſuade the Jews.

"Truſt in the Lord with all thy heart," ſaith true wiſdom—truſt in the Lord at all times ſaith a ſervant of God; 'truſt not in the Lord," ſaith an inſtrument of Satan. Both expreſs its importance. God knows its entire ſuitableneſs, and therefore commends it. His ſervants know its worth, and therefore heartily recommend it. Satan is well appriſed of the danger from it to his intereſt, and therefore does his utmoſt to prevent it. Its importance is ſealed by the pains God takes to promote and ſecure this truſt, in the diſplay of divine power, wiſdom, ſufficiency and faithfulneſs, in the works, word, and providence of God;—and by all the wiles of Satan, from his grand ſucceſs with our firſt parents, through all the temptations he uſes with the children of men— In all of which, the ſucceſs of his moſt dangerous attempts on mankind have ever depended on his keeping out of view, or leading the ſoul to diſtruſt the divine power, wiſdom, holineſs, or ſufficiency.

If in addition to this, we remember the bleſſed advantages of truſting in God—that "they that truſt in the Lord ſhall be as mount Zion", and on the other hand, the awful doom of the fearful and unbelieving; it may well induce, even the careleſs mind to enquire ſomething about its nature, and diſpoſe all to look to the foundation of their confidence.

Let us employ a few thoughts on the general nature of truſt—the diſtinguiſhing nature of truſt in God—and the principle exerciſes of this truſt.

1. Let us think a little of the general nature of truſt. —'Tis then a quieting regard to the ability, love, wiſdom, or faithfulneſs of any being; exerciſing which, the ſoul ſo far reſts, as a building on its foundation. Or it is the expectation of ſome particular, general, or ſupreme good from the object on which the ſoul leans, as ſuitable to afford the expected ſupport. 'Tis then a reaſonable and right confidence when only that is expected which the object, on which the ſoul, either partially or fully leans, is fitted to afford, by power, ſituation, or will, that which is expected. Thus, in animate things, we truſt in a ſtaff to ſupport us. We truſt in wholeſome food to nouriſh us—we expect ſhelter from the rain in a ſufficient houſe—a good crop from a fertile ſoil, and warmth, uſually, from clothes.

So in things animate, we expect, uſually, labour from the ox; ſwiftneſs from the horſe.

So in rational beings—we truſt in the wiſe for direction—the faithful that they will ſpeak the truth —the holy and righteous that they will ſet us a good example.— And in a degree, we always truſt in the good, the faithful, the rich, the wiſe, for help, ſupport, comfort, or needful counſel.

Truſt is thus allied to expectation; but ever diſtinguiſhed from it, in that we expect evil as well as good, but we never truſt in any object for apprehended evil. Truſt is alſo nearly related to hope; but—ever diſtinguiſhed from it, as ſeeing and travelling towards a firm rock are diſtinguiſhed from leaning or ſtanding, and depending upon the ſtability of that rock.

Hope is deſiring and expecting ſome good viewed as at a diſtance. Truſt is delighting in, and leaning upon, and expecting the continuance of ſome good viewed as preſent. Expectation ſhall be ſwallowed up;—hope exchanged; but truſt in the ſupreme good ſhall ever remain with the holy.

Truſt may differ in degree, and in its objects; but it has ſtill the ſame general nature, even when there is much uncertainty; as in our regard to the teſtimony of a perſon of a doubtful character, ſo long as there is any expectation of that for which we truſt in the object.—Then only does it quite vaniſh, when all the apprehended grounds of truſt vaniſh—when the ſtaff breaks—the rock ſinks—the houſe is broken up—the harveſt is quite blaſted;—or, in general, when that comes which quite removes the ground of our truſt; a caſe which the diſciples were ready to think had happened, when after the death of Chriſt they ſay, "we truſted that it was he that ſhould have delivered Iſrael."

Thus far the truſt in general.—With regard to the diſtinguiſhing nature of truſt in God, we obſerve—'Tis an entire perſuaſion of the ſufficiency of his power, wiſdom, holineſs, and goodneſs, which quiets, animates, and regulates the ſoul, and warms it into a ſerene calm, and healthy exerciſe of all its powers for God;—or it is a regard to this glorious object according to its glorious nature.

Of conſequence there is a two fold foundation of a right holy truſt in God—the unchangeable glories of God—and a right reliſh in our hearts.

The foundation in God is what God is and has done. Here, aſſuredly, there is the moſt perfect foundation of truſt.

Do we expect that a rock will ſupport us. "The Lord is a rock". His power formed and upholds the known and unknown worlds. Unſhaken and ſecure in himſelf, though the weight of worlds lies on him, yet he ſupports them all with infinite eaſe, as the maſſy rock the little duſt.

Do we place confidence in the counſels and directions of the wiſe? Behold,—"the only wiſe God", compared with whom the knowledge and wiſdom of men and angels is but folly. Does he counſel and direct us? He cannot be miſtaken. Shall we not truſt to his counſels and rely on his directions? Shall our hearts venture a ſingle movement, as doubtful whether it is infinitely ſafeſt and beſt for us to depend, and abſolutely rely on his determination of our end, buſineſs, path, or happineſs?

Do we truſt that fellow creatures of approved fidelity will not deceive us? Shall we not, without wavering, truſt that holy "God who cannot lie"?

Do we often truſt much to, and build much upon the goodneſs of a fellow creature? Shall we not truſt the goodneſs of the Father of the Univerſe; that he will do towards us all, that which is, on the whole beſt? Do we expect much from a ſpark of goodneſs? Shall we not truſt in goodneſs itſelf?

Do we truſt much to the ſtedfaſtneſs of ſome among our fellow creatures? Shall we not intirely depend upon it that the unchangeable God will conduct like himſelf?

But now of theſe, and all his infinite glories God has given, and we may find complete evidence. His power crouds on our view in all we ſee and know, ſmall and great. "The heavens proclaim his glory", as their almighty builder. And earth has as many voices as inhabitants, or even as ſpires of graſs, or particles of duſt; to ſhout forth to every attentive ear "Lord God Almighty". His wiſdom ſhines in all the harmony of creation.

His goodneſs mildly, but brightly beams forth in all the avenues for the objects of our ſenſes— in all the pleaſing engagements and diſcoveries of reaſon and imagination—in all the evil prevented and good beſtowed.

His Holineſs ſhines in his law—is diſcovered by the awaken'd, and reliſh'd by the ſanctified conſcience.

His unchangeableneſs is the reſult of his other glories—and is ſtrongly mark'd in the ordinances of heaven, and atteſted by the ſteady laws of nature.

His grace and promiſes are rich and large —in harmony with himſelf, and adopted to remove thoſe dreadful bars that ſin and guilt had thrown in the way.

Thus is there a foundation in God, large and firm enough to ſecure the truſt of all thoſe whoſe hearts are prepared to ſee and acknowledge God.

But tho' there is infinite reaſon, in what God is and does, for entire truſt in him; yet, plainly, many "truſt not in the living God". Many forget God, or, "thro' pride of countenance will not ſeek him". Many have no conformity to his image, concern about his favour, or regard to his Son; or feel ſenſible oppoſition and averſion, directly oppoſite to truſt. There muſt then be a belief of the divine Being and Perfections.

We may be ſupported by we know not what: But we cannot truſt in that of which we have no knowledge. We often miſtake indeed, and in our truſt in creatures generally, or univerſally, rather; yet even here we truſt in them as being ſufficient; and can no otherwiſe truſt in any thing, than as thus apprehended by us.

Further,

There muſt be alſo a ſatisfaction in theſe perfections.

However grand and auguſt our views of God's glories are; yet we ſhall truſt in them no otherwiſe than as we delight in them, or are pleaſed with them, either in themſelves, or in ſome relation to us. But if, as is often the caſe, we truſt in, or expect the continued exerciſe of the divine power and wiſdom in confined reſpects, or for foreign reaſons, as—upholding and directing the ſun, rain, and all thoſe things which are agreable to us: yet this is rather a ſecondary truſt; ſince, with our regard to theſe inferior objects, our truſt ceaſes;—as we ceaſe to regard a particular inſtrument when its uſe is gone. Such a ſecondary truſt in God we may have, and often have, while a large view of the divine power and wiſdom in upholding and governing, directing and enforceing, are painful to us. We truſt no further than we are pleaſed with theſe glories. Even he that vainly thinks that theſe perfections ſhall be to his eternal benefit; yet he truſts not in them, ſo long as he does not reliſh the direction of the divine wiſdom, and dictates of the divine authority in the law of God. This has to his view no perfect wiſdom; and therefore he ever contrives ſome way to caſt it aſide. In order to this truſt, an holy reliſh of ſoul is neceſſary.

As this reliſh is not univerſal or natural to mankind, it is neceſſary, in order to truſt in God, that we be "born again"—renewed in the temper of our hearts, or have a "new heart". We muſt be broken off from our vain confidence in the creature and ourſelves—our own ſtrength, wiſdom, and righteouſneſs. For as God looketh to the humble; ſo only the humble can look to God in the exerciſe of a holy truſt. So far as the heart fails of juſt views and ſenſe of its own littleneſs and lothſomeneſs, or of an holy reliſh for the divine glories; ſo far muſt it fail of a right truſt.

As to the principal exerciſes and effects of this truſt, we can hint but briefly.

In general,—we ſay

A true truſt in God quiets the ſoul. "He that truſts in the Lord ſhall be as Mount Zion". So again, ſays the Pſalmiſt, "He ſhall not be afraid of evil tidings; his heart is fixed truſting in the Lord". Though winds of fears and troubles blow, yet he is fixed by an holy truſt on the rock of ages. "I am", ſays the Pſalmiſt, "like a green olive tree; for I truſt in thy word". As ſome trees are green in winter, ſo this truſt will cauſe the ſoul to flouriſh even in the cold blaſts of outward diſtreſs.—It prevents murmurings as its direct oppoſite.—It keeps us from crooked paths, as oppoſed to the wiſe and holy directions of God; in which we truſt as beſt.

This truſt is exerciſed, principally and univerſally, in committing the ſoul and all its concerns to God for time and eternity—leaning on him as able and ſufficient to uphold us.

This is actively expreſſed in various ways. 'Tis exerciſed in prayer. As ſaith the Pſalmiſt, "truſt in the Lord at all times, pour out your hearts before him". It is directly expreſſed in praiſe; in which the ſoul looks over, delights in, and reſts upon the fulneſs of God. It is exerciſed in remembering paſt ſupport, and in ſeeking future favours. It has much place in reading and ſtudying the works and word of God—that we may know more of the glory, and learn the mind and will of God.

Again. As we are ſinners, this truſt is exerciſed in goſpel repentance and faith—in hating ſin, lothing ourſelves, and lying low before God; in all of which, ſo far as evangelical, the ſoul truſts in God, as being, directing, and doing all that which is right. In faith 'tis directly exerciſed in truſting to a crucified riſen Saviour, as the image of the Father, the gift of his love, in whom are diſplayed, and by whom are eſtabliſhed all the declarations of the divine authority, wiſdom, holineſs, and love, in the works and law of God. Thus does this truſt imply, and furniſh the ſoul for the exerciſe of true love to God and his creatures.

Of conſequence Laſtly—this truſt flows forth in obedience to the commands of God. Why are any diſobedient; when there is ſuch infinite reaſon for obedience to God? God declares the univerſal cauſe in the caſe of Iſrael—"She obeyed not my voice; She truſted not in the Lord". Do we truſt in God? We juſt ſo far believe and feel the reality of his being, and the perfection and deſirableneſs of his authority. Do we truſt that God's directions are ſafe and beſt? We are, juſt ſo far, impelled to walk in the paths, and uſe the methods and means—his authority and wiſdom point out.

This is, I think, ſome ſketch of a true truſt in God:—that truſt, from which Rabſhakeh would diſſuade the Jews.—And well he might. For ſo far as they truſted in God, they built on that which infinitely ſunk his maſter. Did they truſt in the divine power, as ſufficient? Where are his proud queſtions, "Who is your God, that he ſhould deliver you out of the hand of my maſter"? Did they truſt in the divine wiſdom? Where are his and his maſter's crafty deſigns? Did they truſt in the divine righteouſneſs and mercy, to vindicate their cauſe againſt an unjuſt and cruel invader? It ſinks his maſter and himſelf into monſters, mere beaſts of prey. Well might he then deſire to prevent this truſt, which effectually barr'd all his propoſals to them.

Let us briefly view

2. The nature of the propoſals which Rabſhakeh makes to the Jews.

As he eagerly diſſuades them from truſting God; ſo he warmly preſſes them to truſt him and his maſter.

He propoſes then to the Jews to "make an agreement with him by a preſent". This is an eaſy way of ending a great difficulty—if the preſent be not too large. What ſort of a preſent muſt this needs be that would ſatisfy him? Aſſuredly, nothing ſhort of an entire ſubmiſſion. Nothing ſhort of preſenting their eſtates to his will— to be uſed as he thought proper;—their bodies to his ſervice, and their religion to this regulation—ſo far, at leaſt, as to acknowledge that there was no God like the King of Aſſyria. A preſent indeed this! He is willing to compliment them ſo far, if they will make this entire ſubmiſſion, as to call it a preſent.—But have we not miſtaken him? would he be contented with no preſent ſhort of this? plainly, he would not. 'Tis ever included in entire unreſerved ſubmiſſion —tho' called by the ſoft name of a preſent. And, as very deciſive evidence, we are juſt before informed that Hezekiah had given his maſter "all the ſilver found in the houſe of the Lord, and in the treaſures of the Kings houſe". But this was not enough. Still the call is for a preſent—as long as there is any thing left to preſent. For no preſent— they could ſend would anſwer: But they muſt "come out", and preſent it, and themſelves along with it; or elſe it would never ſatisfy this horſe-leech, crying, "give, give".

Let us take notice,

3. Of the motives, addreſſed to their hopes and fears, by which he enforces theſe propoſals.

There needed aſſuredly, ſome very important reaſons to enforce ſuch propoſals as theſe. Rabſhakeh has the reaſons ready to aſſign.

He tells them that if they will make an unreſerved ſubmiſſion—preſenting themſelves and their all to him,—he will engage, and ſurely they may believe him, after he has prevailed on them to diſtruſt God,—that he will preſent back again to them enough of their own for them to live comfortably upon, and enſure to them the quiet enjoyment of it. They ſhall "eat", at leaſt as long as his maſter in his wiſdom thought beſt, "every man of his own vine, and every one of his fig tree, and drink every one the water of his ciſtern": Which they were ſenſible, was the very manner in which their God uſed to ſpeak of bleſſing them.—They ſhould plant and ſew, and have enough for their ſubſiſtance at harveſt, and his word for their ſecurity from their enemies on all ſides. They ſhould enjoy all this in as great a degree, and as long, as the great King of Aſſyria thought beſt. And, ſurely, this muſt be ſafer for them, than to be left to their own judgment in diſpoſing of, and their own ſtrength in defending themſelves and ſubſtance. He engages that they ſhall be dreſſers of their own fields and vineyards—for a ſeaſon; and that if the great King of Aſſyria thought beſt in his wiſdom, after a time, to remove them to ſome other parts of his dominions, yet, he engages that they ſhould be carried to a land as good as their own, and of the ſame kind; where they ſhould enjoy all needful food, drink and cloathing in the cultivation of the country: And as this was all they could reaſonably deſire, their caſe muſt needs be far better to enjoy theſe under the ſecurity of ſuch a wiſe, great, and good King as his maſter.

Thus far, he addreſſes their hopes. But, now, to faſten, and give force to, the reaſons for the propoſed ſubmiſſion,— he attacks their fears,— and tells them that, if they will not ſubmit, die they muſt, and die they ſhall—that there was no way for them to preſerve their lives—no way that they might "live and not die", but accepting his offers,—for neither God or man would or could defend them.—He makes the propoſals in mere compaſſion to them, before he ſtrikes the fatal blow;—which in the name, and armed with the ſtrength of his maſter, he ſhall immediately deal out to them, unleſs they immediately comply with his juſt and merciful propoſals.— And now what will they do, "that he may give anſwer to him that ſent him"? Will they ſubmit and live, and live comfortably, or die miſerably?

Let us view a little,

4. The applicableneſs of this to the temptations of Satan, in general,—or the ſituation of this land in particular.

As to the applicableneſs of this to the temptations of Satan, in general,—

This is what Satan has always attempted, and that in which he has had dreadful ſucceſs, to prevent truſt in God.

Thus did he attack, and thus, to the ruin of themſelves and the whole family of mankind, did he ſucceed with our firſt parents.—From the nature and ſtrictneſs of the command, arguing againſt the reality of it—"yea hath God ſaid ye ſhall not eat of every tree of the garden":—And from the ſeverity of the threatning, and the ſenſible, or imagined advantages of diſobedience, preſſing the concluſion, that the threatning was only a ſcarecrow;—"ye ſhall not ſurely die; for God doth know that in the day ye eat, your eyes ſhall be opened". In both, urging a diſtruſt of the truth, faithfulneſs, wiſdom, and goodneſs of God.—As if, though God would not be much diſpleaſed with their diſobedience, yet he begrutch'd them the advantage they would gain by it. Thus has Satan conducted ever ſince. So long as he can keep out of view the power, preſence, authority, wiſdom, goodneſs, and holineſs of God, or darken the ſoul's view and ſenſe of them, ſo that they ſhall have on the mind only the force of doubtful concluſions; ſo long has he eaſy acceſs to the ſoul—to unhinge it from all deſires, and endeavours to obey God, and, on the contrary, lead it by hopes and fears addreſſed to all the common ſprings of the ſoul, to trample on the divine commands, and give the ſinful heart flowing reins. A ſoul, uninfluenced by truſt in God, Satan eaſily perſuades that in the ways of ſin it ſhall find earthly eaſe and pleaſure, the only things of importance when, and ſo far as the ſoul diſtruſts God,—that in this way it may enjoy riches and honour, gratify the ſenſes, and "fulfil the deſires of the fleſh and of the mind", and all without any diſturbance or fear: or, that if any ſet of pleaſures fail, others ſhall come to ſupply their places—that if the imagin'd pleaſures of godlineſs fail, the pleaſures of ſin ſhall abound—far more to our reliſh—that if we are taken away, we ſhall, at leaſt, enjoy eaſe, and may expect ſuch good as ſuits us, if we ſurvive death, ſo as to be capable of pain or pleaſure. On the other hand, Satan perſuades the ſoul, void of truſt in God, that if it will not hearken to the counſel of luſts, there is preſent death to all comforts, in pleaſing ourſelves, gratifying our luſts, and enjoying the good our heart reliſhes—and that it were as well to die, as to be deprived of the pleaſures of ſin, and come under the reſtraints, and walk in the glooms of religion.

In this, Satan ever ſucceeds, juſt ſo far as he can introduce diſtruſt of the truth, holineſs, or in general of the perfections of God.

So long as the ſoul firmly aſſents to the truth of God, and confides in his wiſdom, and reſts in his ſufficiency, Satan finds no opening to introduce his temptations—here he muſt and does begin, and here, alas, he has melancholly ſucceſs.

As to the applicableneſs of this to the ſituation of this land in particular—We obſerve

1. Here is a mighty claim of Rabſhakeh, in the name of the king of Aſſyria, that they, the Jews, ſhould agree with him, ſubmit, and preſent their earthly all to him and his ſervice. Whence is then his right to this? It ſhould ſeem that one of theſe three involve the beſt title that we can make out for him—

Either—that their father Abraham, from whom the Jews profeſſed to deſcend, came from the land of Chaldea, and ſo was a ſubject of that empire; and of conſequence they alſo, as deſcendants from him—or that not long before, under the reign of Ahaz, the Aſſyrian King had ſubdued the City of Damaſcus and kingdom of Syria, a neighbouring power, which had long been a ſcourge to the Jews—or, if this evidence were not complete, that the King of Aſſyria had ſome hundred thouſand men, ready to prove, at the point of the ſword, the argument full and unanſwerable.

Thus the Parliament of Britain claim a right to us and ours in America—to do with us and ours as they ſhall think beſt,—with reſpect to life and property—all that which can come under the juriſdiction of any earthly power. They deſire that we would agree with them in this,—and make them a preſent of ourſelves and our earthly all, to be diſpoſed of as they ſhall judge proper. They deſire that we ſhould yield their right to this: Or, in their own language, they claim, and inſiſt on our yielding it to them that, "of right, they have power to bind the people of theſe colonies by ſtatutes in all caſes whatſoever": And accordingly they are now attempting to enforce this claim.

Whence, now, ariſes this right?

'Tis urged, that our fathers came from Britain, a century or two ago, and that, being ſubjects of Britain, before they came here, they, and their poſterity, to all generations, muſt and ought to remain ſo.—Though it is obſervable that if there is any force in this, 'tis either in a great meaſure loſt by our fathers coming directly from another country, Holland, where they had long lived as ſubjects—or elſe the argument will recoil on themſelves, and oblige them to this entire ſubmiſſion to the inhabitants of Aſia, from whence, aſſuredly, their fathers came. But inſtead of this, they attempt to enſlave them as well as us.

In addition to this, 'tis urged that Britain has defended and ſecured the Colonies—and lately conquered Canada, a neighbouring power, which had long been a ſcourge to us. For this ſervice, without conſulting us, they judge themſelves entitled to the diſpoſal of us, and our property. Although it might ſeem but fair, firſt to have ſtated their accounts, and deſired ours, and propoſed a fair reckoning, and then demanded the balance, if any due. Inſtead of which, they make the charge, prove their own accounts, and proceed to an attachment of us and our property, without allowing any appeal from their deciſion—although we, as well as the Jews, and all mankind, ſhould be unwilling for a pretended creditor to be both judge and executioner; and although much of their charge againſt us appear to us, and many among themſelves, either groundleſs or much too high; and although no credit be allowed us in balance of that part of their account which is reaſonable.—If we aſk, did Aſſyria conquer Canaan for Iſrael? The anſwer is no. Aſk again; did Britain purchaſe or conquer America for our Fathers? The plain anſwer is no, they did not. The ſame God that conducted Iſrael into the land of Canaan, conducted, and in his providence, made way for our Fathers.—Enquire further, did Britain defend theſe Colonies in their infancy? The anſwer muſt ſtill be no. But we are told, perhaps Britain would have defended us, if we had been attacked. We hear of no attempts to defend us in the only capital inſtance of deſigns againſt us. We are then informed theſe deſigns would have been multiplied and ſurely ſucceeded, had not fear of the power of Britain prevented. 'Tis hard to prove or diſapprove this article of charge againſt us—If allow'd—and Britains claim in conſequence; we are indebted—as a flock of ſheep to wolves, that have ſecured them by their howlings, tho' without deſign, from foxes and ſmall dogs, and then devour them for their pay— as, ſure, no powers that would have attack'd us, would have aim'd at more than to do with us and ours as they ſhould think beſt. But however this be— we are deſired to remember that, lately, Britain has conquered Canada. Tho' here, the argument of the Aſſyrian king ſeems to have the advantage; as he conquered Damaſcus on ſome particular deſires and ſubmiſſions of Ahaz, and without any aid from him: whereas Britain conquered—with the fully proportion'd help of America, this Province in particular. Both agree in this—that both Aſſyria and Britain have retain'd the ſovereignty and property to themſelves.

But, now, if from theſe two arguments, there is not a full conviction on our minds of our obligation to yield the point of right; Britain, as well as Aſſyria has another argument at hand, which ſhe ſuppoſes muſt produce conviction. She has and ſends her fleets and armies, to prove every part of the argument, which might ſeem otherwiſe to fail.

This leads us to obſerve

2. The correſpondence in the motives, urged by each to inforce their claims.

The offers made by Rabſhakeh are that, if the Jews will agree with him, and ſubmit to him, and make him a preſent of their earthly all, themſelves and ſubſtance—they ſhall for a ſeaſon, at leaſt, have a ſubſiſtance, with his ſecurity, by their labour on their own.

Thus does Britain promiſe that, if we will part with the right, and peaceably ſubmit—we ſhall, under ſuch limits as they think fit, labour on our own, and enjoy as much of the fruit and benefit of our labour, as they ſhall ſee and judge beſt for us.—If we will ſubmit as dutiful ſervants, they mean not to ſtarve us, but to allow us as much food and cloathing as they judge we need: And, ſure, they can judge as well or better than we. As to what we can earn, over and above this, as to be ſure, we can make no good uſe of it, we may depend upon it, that they will uſe it wiſely, but we need not enquire how.— Rabſhakeh engages—till he ſees ſit, to come and remove them to ſome other part of the empire—as maſters, we know, may wiſely employ their ſervants, now in one, now in another part of their eſtates, as they judge proper.

Thus Britain begins to tell—of removing us from county to county, from province to province, or from America to Britain, as ſhe ſees beſt.

Further, to enforce his propoſals, Rabſhakeh threatens, and produces his forces; and ſo does Britain.

Rabſhakeh winds of with—"truſt not in the Lord": And Britain affects to deſpiſe our expectations of help from God or from man.

In concluſion,

We may ſee what is right for us to do in the preſent day.

The Jews ſubmitted not—and, in his own time and way, the Lord delivered them.

They truſted in God; and ſo may we—oppoſing the power of God to Britain's force; his wiſdom to their craft; his righteouſneſs to their injuſtice. Thus may we truſt in the Lord, and yet hope in his mercy.

We hear not, indeed, how the Jews agreed in their refuſals to ſubmit. If, however, there were ſome, as generally in ſimilar caſes ſince, who were diſpoſed to ſubmit; they were over-ruled in their falſe humility, or worſe deſigns.

May we then, prizing the gifts of heaven, feeling our own unworthineſs of them, and knowing whence our effectual help muſt come, ſtudy to preſerve them—neither proudly truſting in our own ſtrength and deſerts, or, lazily and falſly, pretending truſt in God; while we neglect the open paths his providence points out.

In the 2d Chronicles 32d Chap.—where we have an account of this ſame affair, we are told that "Hezekiah and the people took counſel, and ſtopped the fountains of water without the city, and the brook that ran through the midſt of the land". This was, doubtleſs, an inconvenience to themſelves—to be obliged, for themſelves and cattle, to depend on the walls within the city. But they choſe to ſubmit to it, as the leſſer evil—willing for a ſeaſon to deny themſelves of things convenient, that they might preſerve things neceſſary—willing to uſe probable means, while they depended on God to apply thoſe which were effectual. Had they ſubmitted, or neglected obvious means, under the pretence of truſting God; their truſt would have contradicted itſelf.

Thus may we learn to do likewiſe. Many things are not neceſſary for us. But it is neceſſary for us to obey the voice of that God who hath ſaid, "if ye may be free uſe it rather".

Let us then hearken to the voice of God— the calls of juſtice—the ſighs of our land—the example of the wiſe and good—and in our reſpective ſpheres, endeavour to ſtop the waters that would pleaſe and ſtrengthen the enemies of our ſouls, and of our country—the waters of contention, ungodlineſs, unkindneſs, and ſelfiſhneſs; which provoke God, oppoſe truſt in him, and tend to our own ruin. Let us endeavour to do that faithfully, whatever ſelf-denial it coſt us, which demands our concurrence. Let us put ourſelves under the protection of the univerſal King, and truſt in him that Rabſhakeh blaſphemed, whoſe laws of juſtice, from the influence of deſigning men, Britain ſeems at preſent diſpoſed to neglect.

Peaceable meaſures of oppoſition, if poſſible, humanity will dictate. Such meaſures, to the ſatisfaction of every benevolent mind, are propoſed by the late grand council of America, with the moſt deſirable union —Meaſures which require but only ſelf denial, or conquering ourſelves—Meaſures, however, I add, which will effectually try the virtue and wiſdom of America— which ſuppoſe a degree of both, that ſelfiſh minds can hardly believe any capable of. Our enemies know, that if theſe meaſures can't be defeated, they muſt and will defeat them. The various arts of ſelfiſh craft, to perſuade us of the unlawfulneſs, or impracticability of them, and to ſow diſſentions and jealouſies among us, we have ſeen exerted, and may further expect. But we are not ſure they will ſtop here. We have ſeen ſome attempts to intimidate us; and hear many ſounding threatnings. Troops, to the amount of thouſands, ſtationed in the Capital of this Province; the general of the army appointed Governor of the Province; armed forces ſent to ſtop a legal town meeting—and called off, obviouſly, only for want of ſtrength to ſecure a retreat; a naval force in our principal Harbours; batteries erected at the entrance of our Capital; the loud noiſe of the enemies of their country, publiſhing for certain the ſpeedy arrival of foreign troops, ſeconded by Canadians and Indians—in addition to the brutal threats of North that he would "lay America at his feet"—explain'd, by being taken out of the metaphor, to mean "obedience", without reſerve "to the mother country", or, in plainer engliſh, to himſelf the miniſter;—and this compared with the manifeſt readineſs of the new Parliament to ſecond, to the utmoſt of their power, the deſigns of the Miniſter—ſcarce leave us even feeble hopes, but from the unſearchable ways of Providence, but that we muſt e'er long "hear the ſound of the trumpet, and the alarm of war, and of garments rolled in blood".— From the virtue of the miniſter we can hope for nothing. To the utmoſt of his power we have reaſon to fear. From the virtue of a nation, ſo large a part of which have again ſold themſelves to thoſe that have heretofore manifeſted their reſolution to ſell their country and juſtice, we can expect but little. Luxury and Selfiſhneſs, 'tis true, have their feelings. To thoſe feelings, in our commercial plan, we mean to apply: But have little reaſon to think—the crafty miniſter will chuſe to hazard the event, while maſter of the force of the nation. From foreign alliances, always precarious, and frequently miſchievous, we have but little help to expect.—Europe is, at length, again in peace.— The ſons of the north, the Ruſſians, harden'd by froſt and rugged living; experienced of late in a ſucceſsful war; now at leiſure;—we are threatned,—ſhall try further campaigns in the fields of America. Can the miniſter find means to pay them; no doubt they may be procured. Their ſovereign is a tyrant—themſelves ſlaves,—unacquainted with liberty, unleſs by diſtant rumours, or feelings of humanity— ſtifled in their birth by their ſlaviſh ſituation. Worthy executioners of miniſterial juſtice.

Shall we then be idle: when, under God, we muſt depend only on our ſelves? Duty to almighty God, who has commanded us "not to be the ſervants of men", forbids it. Benevolence to mankind, who, in oppoſition to the laws of nature and of God, are almoſt divided into the ignoble characters of tyrants and ſlaves, forbids it. Gratitude to the nation, that once taught us how to prize freedom, forbids it. Juſtice to our Fathers, who ſo dearly purchaſed the bleſſings for us, forbids it. Juſtice to ourſelves and unborn millions, forbids it.

No doubt much is to be ſuffered, rather than enter on the horrors of war. But though the iſſue of war be ever doubtful: equal horrors of ſlavery are not doubtful.

If juſt Heaven ſhould call us to the field; we know not yet all the enemies we ſhall have to encounter. We are told—they will be, moſtly or all, regular troops.

If large bodies act —'tis plainly neceſſary that there ſhould be ſome method in which they may act together. No doubt in this there may be, and often is, as in clothing, mere finery diſtinct from uſe. But a ſteady ſeries of facts prove, as well as the nature of the thing, that ſmall comparative bodies of men, who know how to uſe their weapons, and act together, and ſupport one another —have ever been, in a long conteſt, far ſuperior to thoſe who have ruſhed on, without any thing but accidental ſupport from one another.—Witneſs, among a multitude of other inſtances, the late ſucceſs of a ſmall part of the force of Britain, in the hands of the Eaſt-India Company, againſt a people as numerous as the inhabitants of theſe Colonies. Thus, alſo, the Ruſſians, who have lately triumphed over the Turks, were, not long ſince in the largeſt numbers, the ſport of the Swedes, their leſs numerous, but more expert neighbours.

Perhaps the time, neceſſary to attain the eſſentials, may not be long: but ſome attention and pains are ſurely neceſſary.

I think then we have reaſon to be thankful that a ſpirit for military diſcipline prevails ſo far in this and the neighbouring Provinces.—Tis pity there have been heats in any towns about the choice of Officers—we hear of none in this. There can be no rule in prudentials, where many are concern'd, but that the minority acquieſce. At this day 'tis particularly neceſſary. But I think we may ſafely ſay, that as great difficulties have ariſen where Officers have been appointed in the old channel. Prudent faithful men will, however, be very cautious how they make a jarr, where ſo much depends on union.

Some, and we hear a large proportion in this town, have engaged, agreeable to the plan of the Provincial Council, to hold yourſelves in particular readineſs to act in the ſervice of your Country▪ The friends and enemies of your Country are much intereſted in your conduct.— 'Tis to be hoped and expected that you will keep the grand queſtion in view—are Americans the ſlaves of Britons? If they are, your conduct with that of America, is Treaſon, Rebellion and all that ſober men ought to avoid. If they are not—avoid this ſervitude ſaith God.—avoid it ſay juſtice, conſcience and intereſt.—Oppoſe it in the moſt effectual manner ſaith prudence. That we ſhould be bound by them in all caſes whatſoever, is the unbounded claim and ſteady purſuit of Briton.—They tell us of millions of maſters—the ſingle ſlave finds it difficult to ſerve one.—But they, and their aſſiſtants among us, who ſeem generally to expect to be drivers, or to be very much favour'd in their taſk, are all earneſt to perſuade us that we ſhall find the beſt of maſters, if we will ſubmit. But this is but cold comfort, if true.—I am told that the Negroes, when brought from Africa—have often, or generally greater promiſes.

My friends, I wiſh you, and your country wiſhes you calmneſs of judgment and firmneſs in conduct.

The times call for particular induſtry in acquiring neceſſary military ſkill.—You have choſen your Officers:—we hope you will pay them a decent and neceſſary reſpect—ſilence and attention, are, I think eſſentials, without which no orders can be regarded.

If you endeavour to equal the regulars in the exactneſs of their motions—none, I hope will attempt to equal or compare with them in prophaneneſs and tipling. The courage they hereby gain to deſtroy coſtly furniture, and abuſe thoſe that are ſober, will ſcarcely prove them quite invincible.

My friends, though I am not able to aſſure you of all the events of our preſent controverſies—yet ſure I am that you are called, in common with the reſt of the world, to a conteſt in which you muſt conquer or die eternally—my higheſt warmeſt wiſh for you is, that you may put on the chriſtian armour, "and fight the good fight of faith"—and then, if call'd to riſk, or even loſe your lives in the ſervice of your country—you ſhall aſſuredly triumph—in death ye ſhall conquer—and, beyond the dark valley, in the ſervice of that God whoſe excluſive prerogative it is to bind "in all caſes whatſoever",—in a world where univerſal love is the univerſal law, and vain ambition finds no admittance,— you ſhall enjoy the nobleſt.