A sermon, preached before the Ancient and Honorable Artillery Company, in Boston, June 1, 1795, being the anniversary of their election of officers. / By John Kirkland, Minister of the New South Church in Boston.

A sermon, preached before the Ancient and Honorable Artillery Company, in Boston, June 1, 1795, being the anniversary of their election of officers. / By John Kirkland, Minister of the New South Church in Boston.

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AN ARTILLERY ELECTION SERMON.

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AN ARTILLERY ELECTION SERMON.

PSALM LXXVI. 10.‘SURELY THE WRATH OF MAN SHALL PRAISE THEE: THE REMAINDER OF WRATH SHALT THOU RESTRAIN.’

IN all the events of the world, the wise and good direction of God is to be acknowledged and adored. The voice of reason accords with the voice of revelation, in proclaiming him the disposer and governor, as well as the contriver and former, of the system which we behold. The stupendous and minute, the beneficial and destructive operations and effects of natural objects, call our reverent attention to him, as their great first cause. The successive and interesting changes of the moral and religious, the political and social aspect of mankind, refer us to him, as their almighty and all-wise superintendent. In [Page] surveying these occurrences, we ought to possess a firm conviction, that God has not forsaken any part of his world, nor left to chance the condition of any one of his creatures; that he presides, in every place and period, to guide by his wisdom, bless by his goodness, enliven by his energy, and control by his power. In all our reflections on this administration of the universe, we ought to entertain a full persuasion, that he permits nothing unfit to be permitted, and effects nothing unfit to be effected; that he connects and regulates events, apparently most disconnected and irregular; and so over-rules and disposes them, that confusion issues in order, tumult in tranquillity, and suffering in enjoyment. By such a perpetual and devout acknowledgment of the Supreme Being in all that takes place, we show a becoming sense of his authority, and learn his nature and perfections, the rules of his government, and the duty and interest of his rational offspring. Our hearts are impressed with reverence and humility, and expanded with admiration and joy. The murmurs of discontent are hushed; the alarms of fear are quieted; the gloom, which often gathers over this disordered state, is dispersed; and lustre is shed upon the face of the world.

In contemplating the wicked passions and conduct of mankind, we derive consolation and improvement [Page] from the doctrine of a wise and benevolent Providence. When we see that their heart is set in them to do evil, and the work of violence is in their hand, a dark veil is drawn over the divine proceedings, and men seem to exist, that they may deform the world, and afflict each other. But these gloomy appearances vanish, and light breaks forth, when the declaration of the sacred volume is fully considered and believed: SURELY THE WRATH OF MAN SHALL PRAISE GOD: THE REMAINDER OF WRATH SHALL HE RESTRAIN. The pride and selfishness of men are subject to his control and direction, and converted to purposes of benevolence and wisdom. Their disregard and contempt of his perfections, laws, and government, and their hatred, oppression, and abuse of one another, ever have been, are, and will be superintended by Almighty God, rendered subservient to his glory and the general good, and limited, in their degree and extent, according to his appointment.

This doctrine of an overruling Providence, asserted in the text, might be particularly applied to all the moral disorders in human nature and human society: but it will be more suitable to the occasion to take a more confined range, and illustrate it with respect to the disposition to war ever found in mankind; its sources, operation, [Page] and effects. We shudder with horror and sigh with grief, when we consider the state of hostility, to which societies have been incident from their formation; in consequence of which the sword has been the measure of justice, and the weak have been the prey of the strong; man, designed for a blessing, has often proved a curse to man, and killing and destroying been studied as indispensable arts, and pursued as glorious employments. But our feelings will not be destitute of relief, nor our minds of instruction, in the contemplation of this melancholy picture of human depravity, folly, and misery, if we have a settled belief in a presiding Deity, and see a rational prospect of the gradual restraint and ultimate termination of the violence of men.

In order to furnish this relief and instruction from these sources, it will be attempted in the following part of this discourse,

I. To show in what respect war is an evil.

II. To prove, though it be in many respects an evil, yet that it is, under the conduct of divine Providence, in known and unknown ways, made productive of good.

III. To represent, that as, by the influence of christianity, of arts and civilization, the horrors of war have been mitigated; so we have reason to believe, that, by the increase of this [Page] influence, and the progress of knowledge and liberty, a period will be put to contentions by force, and the world be blessed with universal and perpetual peace.

These topics being slightly discussed, an application of the discourse to the state of our country and the present occasion, will be subjoined.

I. In what respects is war an evil?

War is an evil in respect to its causes, effects, and extent. What are its CAUSES, but odious and disgraceful passions; ungoverned ambition, avarice, pride and revenge? In self-defence do a people often arm, commence and prosecute war: their motive is just▪ and their conduct praise-worthy. But as the necessity of self-defence is created by the intended or actual invasion of their rights; the inordinate passions, the unjust claims, the violent proceedings of the invader, are strictly the cause of every such war; and in no case, except in that of involuntary mistake, which is rare, could there be a resort to arms by two powers, were not one disposed to injure the other, and compass an end by the violation of his rights. To extend territory and commerce, and increase power; to keep what they have no right to possess, and gain what they have no right to pursue; to gratify resentment, build up a faction, or establish the tyrannical [Page] claims of family connexions; to feed a passion for ideal glory, or vent a turbulent and restless spirit; are aggressors in wars prompted to sacrifice the lives, and lay waste the possessions of themselves and their adversaries. Actuated by these unjustifiable and unworthy views, do sovereigns and nations begin or compel those, whom they insult and oppress, to begin contests, which, maintained with blood and rapine, give a horrid and mournful aspect to human affairs. Since persecutions on account of religion have been often carried on with shocking cruelty and immense destruction, it may be thought by some that religion should be mentioned among the causes of war. But little attention is requisite, to convince a candid mind, that it has not much conduced to this calamity; for there have been few conscientious persecutors;* the greatest number have acted from the lust of gain and dominion, like tyrants and conquerors in general. The wars called religious have been commonly political, and a desire of gaining and keeping influence, not of promoting piety, has originated and maintained them.

What mingled grief and indignation are excited in our bosoms by the consideration of these causes of war? Most of them passions, which disgrace our nature, destroy our tranquility, and [Page] ally us to brutal and infernal beings; all of them, how insufficient, alas! to justify the production of such complicated and extensive misery! Ye princes and statesmen! who, appointed by Providence the protectors, become the destroyers of mankind, who wade to empire through blood, and water your conquests with the tears of millions: ye popular leaders! who employ your art and eloquence, to deceive and inflame the multitude; and to compass your views of faction or ambition, plunge your country into unnecessary and desolating war; pause in your mad career, consider the enormity of your conduct, and know, that if secure from the avenging arm of man, ye cannot escape the tribunal of Eternal Justice.

To estimate its evil, from the CAUSES, we proceed to the EFFECTS of war. Lives destroyed, which are the flower and strength of a nation, and the soul of industry; cities, the seats of opulence and splendor, laid in ruins; fertile and pleasant fields changed to dreary tracts of desolation; inhabitants diverted from their useful employments; the channels of commerce obstructed or stopped; the means of subsistence rendered difficult or impossible to be obtained; enormous public exactions; and diminished or exhausted resources; form one assemblage of its calamities. See it next mingle bitterness in the [Page] cup of domestic joy; sow hatred and dissension in the bosom of families; dissolve the ties, and wound the sensibilities of nature; rob the aged parent of his solace, the affectionate wife of her companion, the helpless child of its supporter. But its civil and domestic are outweighed by its moral evils. By the collection of men into armies, and the nature of military life, they are rendered dissolute in principles and manners. By the interruption of legal proceedings, iniquity, being secure from detection and punishment, abounds; and by the fluctuation of property, and the violation of public and private contracts attendant on war, the sentiments and habits of justice are unsettled. The perpetual exercise of the hostile passions, creates a temper of hatred and revenge; and familiarity with scenes of blood, imparts a ferocious and cruel cast to the character. Lastly, in consequence of this state of disunion and hostility in which nations exist, the rights of all, except the strongest, are insecure; possessions are unstable, and intercourse is damped by an ever wakeful jealousy. Peace, not superseding a constant readiness for war, is scarce less expensive than war itself; the vindication of rights often causes more loss than their surrender; entering into treaties is almost useless, whilst there is no security for their observance; avoiding contentions of our own ensures [Page] not tranquillity, whilst we are exposed to the frequent necessity of taking part in the contentions of others. The energy of nations is expended in the defence, rather than the improvement of their possessions; and the blessings bestowed on them by God and nature are unused or wasted.

The EXTENT of war is as great, as its CAUSES and EFFECTS are destructive. In what period has it not sounded its alarms? In what region has it not spread its desolations? From the first age to the present, from the northern to the southern zone, from the rude pagan of America to the polished christian of Europe, the resort to force has prevailed. At this moment we behold the greatest portion of the civilized world in hostile commotion, and the ancient continent a field of battle.

Such is the picture of distress and ruin, which war in general presents. Is the mind oppressed with gloom and horror on beholding it? Let it be cheered and instructed by considering, what is the second topic of discourse,

II. That though war be in many respects an evil, yet it is, under the conduct of divine Providence, in known and unknown ways, made productive of good.

God's superintendence over human affairs is declared in the scriptures in various and pointed [Page] terms. "Of him, through him, and to him, are all things. Shall there be evil in the city and the Lord hath not done it? Who ruleth in the kingdom of men, and giveth it to whom soever he will; putteth down one and setteth up another; maketh peace and createth evil;" who saith to the wrathful tyrant, "I will put my hook in thy nose, and my bridle in thy lips; for this cause have I raised thee up, to show in thee my power." Let not out inability to comprehend the manner, induce us to doubt the reality of this divine administration. Who will presume to deny that the Almighty Lord of the universe is both able and disposed to exercise it? He is able, because he possesses universal knowledge, perfect wisdom, and infinite power. Endowed with these perfections, he may, by originally establishing such laws in the natural and moral world, as would produce the precise effects, and no other, which he chooses to have occur, or by occasional interpositions, regulate all events. Is it objected that the freedom of the human will proves the events depending on that will incapable of regulation? We reply that this faculty is the gift of God, to whom, when he bestowed it, all its possible operations were known; therefore it operates nothing which he did not determine to admit into his world. Besides, how entirely may be control its determinations, [Page] without destroying its freedom. If a wise man, by addresing motives to the mind of a person, can in many instances precisely influence his conduct, without infringing his agency; we must ascribe a similar power in far higher measure to God, the being, whose understanding is infinite, and whose presence is universal; who has access to the most delicate springs and latent movements of our souls; and holds all nature in his hand, from a planet to an atom, from a system to a worm. To prove that he is disposed, as well as able, to conduct the affairs of his world, if it be not irreverent to talk of proving so bright a truth, we need only observe, that God made the world for some end; and unless he control occurrences, this end may be frustrated; and that he is good, delighting in the happiness of his creatures; therefore does not resign them to chance, nor bind them in fate; but limits and guides actions and events, as the purposes of goodness dictate.

Assured, therefore, that the commencement, the continuance, and the termination of war, the most unjust and cruel, is in all cases under the conduct of divine Providence; we are also assured, that evil as it is, in unknown as well as known ways, it is made productive of good. By abstract reasonings, on the character of God, by the prevailing tendency of his works, and by [Page] the discoveries of revelation, we are compelled to believe that the Author of the universe is good, as well as powerful and wise. Therefore, seeing he is a perfect being, a perfect system will be produced by him; and no events be directed or permitted to take place in it, which are not consistent with the greatest good of the whole. Though we discern not how natural and moral evil is rendered subservient to good; yet we ought not to doubt it; nor deny that that is the best of all possible systems, in which much evil is mingled; whilst we see it evidently answering important ends, essential to a state of moral discipline, giving scope to great and improving exertion, and often issuing in enjoyment. This reasoning on evil in general, must be applied to the evil of war in particular. When ready to inquire, why war has been suffered to rage in every period, clime and nation, why the weak and inoffensive have been subjected to the injustice and violence of the powerful and ambitious, and have been forced to seek refuge from the calamities of oppression in the calamities of resistance; let us reflect on that divine administration, which in numberless undiscernible methods, brings order and happiness out of this disorder and misery; let us reflect on that human ignorance, which forbids censure, complaint, or distrust; and let our reliance on this almighty and benevolent superintendence be [Page] strengthened by considering some instances, in which good is made to result from war, however unjustifiable may be its authors, or destructive its general and direct effects.

In sacred history, we behold the violence and hostility of man, from the first unnatural murder to the crucifixion of the Saviour instumental of important purposes, by displaying the divine perfections; by rewarding the good, punishing the bad and reclaiming the devious; by aiding and accomplishing the dispensations of heaven for the instruction and salvation of mankind.

Viewing society in the glass of general history, we find this destroying scourge in several respects a blessing to man, as it relates to the improvement of his character and condition, to liberty and science.

It rouses men in the savage state from their stupidity. Their intellect buried under the grossness of appetite, and their powers exerted only at the calls of sense, they naturally sink into brutal self-indulgence, and listless inaction. The desire of a better state, it is observed, has less influence in exciting human efforts than the fear of a worse. Therefore, impending danger, aided by strong desires of revenge and glory, kindles the ardor, and stimulates the activity of barbarians, when nothing else would do it. They [Page] are thus preserved from the degradation of a mere animal life; their faculties are invigorated by exercise; for purposes of offence and defence they invent and employ arts, from which, extended and advanced, peace derives its convenience, and life its most valuable improvements.*

War calls forth some of the noblest and best energies of the soul, for which the calm of peace does not afford such favorable opportunities. The magnanimity, which contemns difficulty, the courage which defies danger, the humanity which relents over a vanquished foe, the ingenuity which devises and the vigor which executes, are brought into illustrious display in military contests; and spread a glory over the character of the warrior.

To the violent attempts of tyrants to retard and crush liberty, are we to ascribe in some instances its rapid progress and complete trtumph. The cruel oppression or wanton destruction of one or more asserters of it has, by interesting public compassion in their favor, increased the adherents of their cause; and by rousing the general indignation, inspirited the united resistance of the sufferers, and effected the sudden overthrow of usurpation and despotism.

Truth, especially religious truth, must be acknowledged to have been in some measure promoted [Page] by the violence of its enemies. The unrelenting persecution of the first teachers of christianity, by warming their zeal and animating their exertions; by putting it in their power to give convincing proof of their sincerity by extraordinary patience and resolution; and by awaking sympathy with them as injured persons, contributed indirectly to extend and establish the system.

What consolation have we amid the horror and execration of war, and what gratitude and trust are due to the Supreme Disposer, when we consider some of the advantages flowing to science and art from this unexpected source. History shows that public commotions, by obliging men of learning to retreat from the seat of war into quiet countries, have brought to them valuable accessions of knowledge; that barbarous nations conquered by civilized, have received arts with masters; that by conquest a communication has been opened between regions before separated from each other; and the empire of commerce and refinement been greatly enlarged. But in another view it has been observed to serve the cause of human improvement. A military contest, particularly of a free people in defence of freedom, creates a ferment of mind, sets the faculties to work, expands the views, and invigorates the active principles. Hence in a time of public [Page] commotion, ingenious and important discoveries and inventions often appear; and soon after the close of a successful struggle for their liberties by a nation, rapid progress is made in the arts and sciences. Our country exemplifies the truth of this observation, which amid the tumult of a revolution estabalished academies of sciences, and made great advances in speculative and practical knowledge; and which, since the return of peace, has exhibited singular exertions of genius and enterprise, accomplished in a few years what the boldness of conjecture had not presumed to date within half a century; and by that force of character which overcame our invaders, is overcoming nature.

These are some of the known ways, in which war, however evil in its causes and effects, has been observed, under the conduct of divine Providence, to be productive of good. What admiration, gratitude, and joy should be raised in our hearts by the consideration of this Providence, which makes the contentions, which we lament, the means of our improvement, and educes important blessings from dreadful calamities. Yet, notwithstanding these consoling circumstances attendant on war, its ruin and distress are so extensive and mournful, as to make the benevolent exult in the idea—

[Page] III. That as by the influence of christianity, and the advancement of arts and civilization, the horrors of war have been mitigated among many nations, so we have reason to believe, that by the increase of this influence, and the progress of knowledge and liberty, a period will be put to contentions by force, and the world be blessed with universal and perpetual peace.

In those nations, who have received the NAME of CHRISTIAN, though national disputes are decided by force; yet this is done with less frequency, cruelty, and destruction, than marked such decisions among ancient and heathen States. The mild and gentle tenets of the gospel, and the view it gives of the perfect equality of man, as partakers of a common nature, duty, and hope, and children of a common parent, have had a mighty effect, notwithstanding the great and general perversion of its doctrines, and disregard of its precepts, to soften the animosities, remove the prejudices, and promote the union of public bodies. The abolition of polytheism and human sacrifices, of domestic slavery, the exposure of infants, and other shocking vices practised and vindicated in the most refined ages of the most refined nations of antiquity, the diffusion of a spirit of mildness and charity into the intercourse of private life, and the introduction of humane maxims into war, the observance of which strips [Page] it of half its torrors, are among the effects of the christian religion. To this source they are unavoidably traced, because they naturally flowed from it; they existed with it; and they are not found, where it has not reached. This religion was not without its influence even on the barbarous invaders of the Roman empire, after their settlement in it. It laid some restraint on the ferocity of private quarrels in the dark ages; and it mingled its gentleness and humanity, with barbarian fierceness and cruelty, in chivalry. So much respect to its principles do the present nations of Christendom render, as to acknowledge the unlawfulness of offensive war, by prefacing their declarations of hostilities with arguments to show, that they are not the aggressors.* In battle all are commonly spared who cease to resist. Captives are not led in ostentatious triumph, reduced to slavery, or slain on the altars of superstition. The inhabitants of conquered countries are not transplanted from their native soil; but allowed their possessions, laws, and religion. If civil wars have not been equally divested of their cruelty and horror as foreign wars, th [...] aspect is softened; and if the present contest in Europe has a character of ferocity; it should be remembered that it is a peculiar contest; it is a struggle for existence; it is the collected energy of despotism, [Page] combating the desperate enthusiasm of liberty.

The advancement of ARTS has concurred with the principles of our benign religion in lessening the evils of war, by opening another field for enterprise than the performance of martial exploits, softening the character, and creating in men such an incapacity for war or aversion to it, that the number destined to arms in modern, bears no proportion to that of ancient times.

We ought to acknowledge with gratitude the benefits of the destructive invention of GUNPOWDER. In consequence of its use in fighting, it has been observed, war is changed from a matter of strength to a matter of calculation; nations are placed more upon a level; the frequency of appeals to arms is diminished; and the mode of fighting is so altered, and the combatants are so secured by distance and fortifications, that fewer lives are destroyed in a modern war of years, than fell in former ages in a single battle.

By such methods, and in such measure, have the horrors of war been mitigated among a large portion of mankind. Is it an illusion to believe, that by the increase of the influence of the christian religion, and by the progress of knowledge and liberty, a period will be put to contentions by force, and the world be blessed with universal and perpetual peace?

[Page] By a comparison of the past with the present, it appears probable that human affairs are graddually advancing to perfection. Though they have seemed to revolve, alternately ascending to a certain point of elevation; and returning to a correspondent point of depression; and it may be supposed will continue revolving in this manner to the end of time; yet evident is it, that the effect of every total revolution has been a better State than existed before it; that the second point of elevation has been higher than the first; the third, than the second. The Grecian glory was brighter than the Persian; the Roman, brighter than the Grecian; and the glory of this age exceeds that of the brighest preceding. In learning and arts, in government and religion, in personal liberty and security, in convenience and agreeableness of living, and in mildness and humanity of manners, in all that exalts and blesses society, our superiority to the greatest and happiest nations of antiquity is striking and incontestable. None can deny the greater humanity displayed in the conduct of modern wars. As wise and benevolent principles have prevailed to mitigate, why may they not further prevail to terminate our hostilities? As one step has been taken from the state of nature by the social state of individuals, why may not another step be taken by the social State of nations? It is agreed that [Page] it would promote their true interest to substitute arbitration for the appeal to arms, when disputes are to be decided; to cultivate each his own teritory, maintain commerce free, and direct their energy to the arts of peace. It may be thought that they will not apprehend or pursue this interest hereafter, because they have not apprehended or pursued it heretofore. Why have they not always discerned and sought it? Because kings, and the minions of kings, the most ignorant and profligate of their species, have managed the conconcerns of civilized states, who, strangers to the maxims of sound policy and equity, influenced by contracted views, weak thirst for dominion, or mistaken honor, have refused to concur in any pacific system; because the people, shrouded, in ignorance, and chained in servitude, have neither known nor asserted their rights, and could be controled by despots and deluded by demagogues.

But a new era is commencing in human affairs, and new features are forming in the human character. Light is pouring in upon a benighted world, and the shades of error and ignorance are beginning to retire before it. The American revolution has taken the film from the eyes of nations; and enabled them to read the eternal truths, inscribed by God on the heart of every human being; which declare, that men have [Page] equal rights, and that government is formed solely to secure them. With this progress of KNOWLEDGE will be joined the equal progress of her inseparable companion, LIBERTY. It is established in our country, it is, we trust, beginning to be established in more than one country in Europe. Whilst the contention of the greatest nation of the old world for this invaluable blessing is marked by all the atrocities and disorders, which can be expect to ensue, from the intoxication of freedom, the removal of accustomed restraints, and the resentment and despair excited by a wanton and combined invasion of the enemies of their cause among a numerous people, hardened by oppression, untaught in first principles, and debased and corrupted by the foul vices of atheism and superstition; whilst it is disgraced by outrages, at which reason and religion weep, and humanity recoils, it is maintained with an undaunted resolution, and a resistless energy, which encourage the hope of its happy issue in the establishment of a free government. This spirit will probably run on and kindle the flames of resistance in every country enslaved, and and introduce a new order of things. If the civil and ecclesiastical oppressors of the earth, alarmed at the spreading contagion, add double weight to the chains of their subjects, their intemperate tyranny will serve only to force a quicker conviction [Page] of injury into the hearts of the oppressed; and hasten the time, and aggravate the horrors of their fall. In this way, a way beset with difficulty, extravagances, and sorrows, will liberty, the soul of improvement, the support of virtue, and the blessing of existence, finally triumph through the world.

If nations become enlightened and free, they will, at the same time, become solicitous to preserve mutual peace; because they will see peace to be their interest, and their interest they will mainly pursue. Though well informed republicans may, by the influence of powerful men, the eloquence of incendiaries, the intrigues of the factious, and sudden passion, be drawn into some erroneous measures; yet the maxims of sound policy will guide their general counsels. Man tends to his own happiness as bodies tend to their centre. His mistake of the means, not his unconcern about the end, occasions his not obtaining it. By experience he discovers these means; and when this unerring instructer shall teach free and independent nations, that they lose wealth, population, glory, and happiness by a state of hostility, will they not mutually cultivate peace? Will they not decline contentions by force, except in cases of imperious necessity; and respect the rights, that they may enjoy the friendship of each other?

[Page] The hope inspired by these considerations is raised to assurance by the evidence furnished by reason and the sacred predictions, that christianity will be finally embraced by all mankind. Those whose faith and expectation rest on this system, as on the rock of ages, cannot be persuaded, triumphant as unbelief may be, that it will fail of its just influence over mankind in due time. They see in its grand discoveries, benign spirit, pure precepts, and noble intention, all that is conducive to the consolation and improvement of individuals, the order and happiness of society; and they cherish the pleasing belief, that sooner or later its charms will be displayed to mankind in that just and impresive view, which will engage their admiration and love. Does the past inefficacy foretel the future rejection of this divine system? By no means: for men have been hitherto from various causes more incapacitated and more indisposed to receive it, than we trust they will be in future. In almost every country, it has been made an engine of tyrannical power, and a support of civil abuses. It has been concealed under the rubbish, which barbarous ages have heaped upon it. It has been misrepresented by the interested or absurd constructions; and dishonored by the loose, the uncharitable, and worldly practices of its teachers. And men have beheld in christianity not the majestic [Page] and beautiful structure raised by Christ and his apostles; but a misshapen and deformed edifice of human contrivance. It being represented in this false and distorted view, by men not daring through fear, or not desiring through interest, or not capacitated through ignorance and prejudice to represent it in a more just and fair one, men of free minds, beholding it only in this representation, have been unable to respect, have been compelled to contemn it. When stripped of every human appendage, it shall stand forth in its genuine form; when, by the diffusion of light superstition and bigotry shall wear away; and by the experience of their enormous evils, irreligion and scepticism shall appear as they are, the poison of human peace and happiness; men will be prompted to seek a retreat from the darkness of doubt, and the tempests of passion, in this light and serene temple of God.

But the immoveable foundation of our faith, in the final and complete success of the christian religion, is laid in those predictions of the sacred writings, the accomplishment of a part of which is a pledge of the completion of the whole. These point our enraptured view to a time, when "Jesus Christ shall have the heathen for his inheritance and the uttermost parts of the earth for his possession. The knowledge of God shall cover the earth, as the waters fill the seas: The [Page] saints of the Most High shall take the kingdom; and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High. The people shall be all righteous, and not hurt nor destroy. Nation shall not lift up sword against nation; but they shall beat their swords into plough shares and their spears into pruning hooks, and learn war no more:" Thus the universal prevalence of christian principles will secure and perpetuate universal peace. Among nations, warmed by that charity, which seeketh not her own, and embraces all men as brethren; and guided by that equity, which renders to all their dues; disputes as injuries will be rare; and when they arise, will be peaceably adjusted by acknowledged principles or a common tribunal. The efforts, now expended in the defence, will be employed in the improvement of countries; and the gifts of nature, now unused or destroyed, will be made to yield all their resources to public and private happiness. In the intercourse of independent communities, harmony will take place of dissension, beneficence of unkindness, sincerity of deceit, and unsuspicious security of jealous fear.

We have now finished the discusion of the proposed topics of this discourse; and have endeavoured to show, that great and unquestionable an evil as war is, it is ever superintended by a wise [Page] and benevolent Providence, and made productive of good in several important instances; that its horrors have been mitigated by the mildness of the christian spirit and the advancement of arts; and we have reason to believe, that by the increased and extended influence of this spirit and the progress of light and freedom, the practice of deciding natural disputes by force will be abolished, and universal and perpetual peace bless the world.

A few reflections arising from the subject, and adapted to the state of our country and the present occasion, will be added.

Vice, we have seen, is rendered in many respects productive of good; but let it not therefore be less detested. It is odious in its nature, and destructive in its direct consequences; and if suffered to take its unrestrained course, would spread ruin and disorder through the world. When the irreligious are made without intention to promote religion, the tyrannical freedom, and the cruel humanity, let us abhor the instruments, whilst we approve the ends, and lament the causes, whilst we rejoice in the effects. Inundations and tempests excite grief and terror, though they fertilize the earth, or purify the air.

Are we assured that all events are subject to the wise and good direction of God; that partial evil is general good; and that ambition, [Page] pride, revenge, and impiety are made in unnumbered ways to issue in advantage to the system of rational and sensitive being; hushed be our complaints, composed be our fears. "The Lord reigneth; let the earth rejoice. Though clouds and darkness are round about him, righteousness and judgment are the foundation of his throne."

What emotions of pious gratitude and pleasing wonder should we feel, when we consider that peace has been the general lot of our country; that from the favourable character and circumstances, of the American people, our revolution was unattended by that desolation and horror, convulsion and distress, which mark that of a great European nation; that we are flowing in the wealth and prosperity of peace and neutrality, whilst the old world is suffering the havoc and devastation of as extensive, as furious, and as calamitous a war, as ever afflicted and disgraced mankind; and lastly, that the genius of our government, the good sense and virtue of our citizens, and the remoteness of our situation from the cabals of Europe, afford us the fairest prospect of the continued and perpertual enjoyment of peace, which ever shone on any nation of the earth.

But such is the versatility of human affairs, such the violence of human passions, and such [Page] the disordered state of the world in general, that none could be surprised, were this prospect suddenly obscured. The clouds have scarce disappeared, which lately darkened our political sky; God only knows how soon they may again collect and thicken to a tempest. Every possible motive urges our government to foster, and our citizens to cultivate the military art. Whatever hope we may entertain of the future prevalence of pacific principles among nations, we know that this age will not enjoy its completion; that strength is now the only safe guard of right; and that to be obliged to fight for our liberties and laws, or surrender them, is no improbable alternative in this period of convulsion. It becomes us to be prepared to show ourselves not unworthy of these blessings, by our skill and valor in their defence. Should the unhallowed hand of foreign or domestic violence attempt to wrest them from us, to be ready to protect them with our lives and fortunes, is a duty we owe to heaven and to earth; to the cause of liberty in all countries, which looks to us for direction and encouragement; to our fathers, who bestowed, and to our children who will receive the fair inheritance, whose execrations we shall richly merit, if it be not transmitted to them undiminished; to the sages and heroes, who paid the price of our freedom with their counsels, labors, wounds, and death; [Page] to that God, who fought our battles and ordained our triumph, who hath set us on an eminence, a "lesson to the oppressor, or, an example to the oppressed," a sublime and instructive spectacle to the world.

To the Gentlemen, who compose the Ancient and Honorable Company, whose anniversary Election gives brilliancy to this day, these considerations need not an elaborate display. The past utility and respectability of their institution; the attention paid them by the Supreme Executive of the commonwealth; and the military, civil, and moral worth of character, which they possess, are so many pledges to their country, that they will pursue, with steadiness and vigor, the objects of their association, and will continue it a nursery of martial skill and spirit.

May we all remember that we are engaged in a warfare, in which the contention is not for an earthly republic, that will pass away, but for a heavenly kingdom, that will endure forever. Death will soon release us from the service; and introduce us to our Divine Commander, whose plaudit or censure we shall then receive. Where are the thousands, who in a long succession of years, have joined in the devotion of this house on the present anniversary, and rejoiced like us on the cheerful occasion. They have fallen by the stroke of the great destroyer, and lie mouldering [Page] dust, in the dark chambers of the caverned earth. Happy they, who amid powerful enemies, have maintained with resolution the christian warfare, and secured the conquest. The voice of the arch angel and the trump of God will wake to life the slumbering atoms; and the Captain of their salvation will adorn their victorious brows with the garland of immortality.

FINIS

Notes

*

Paley's Evidences, Part iii. ch. vii.

↵

*

Priestley's lectures on history.

↵

*

Winthrop's Systematic Arrangement of Prophecies.

↵

§

§

[Page]

[Page]

Mr. Kirkland's ARTILLERY ELECTION SERMON.

§

§

[Page]

A SERMON, PREACHED BEFORE THE ANCIENT AND HONORABLE ARTILLERY COMPANY, IN BOSTON, JUNE 1, 1795, BEING THE ANNIVERSARY OF THEIR ELECTION OF OFFICERS.

BY JOHN THORNTON KIRKLAND, Minister of the New South Church in Boston.

PRINTED AT THE APOLLO PRESS, IN BOSTON, BY JOSEPH BELKNAP No. 8, Dock Square. MDCCXCV.

Information about this book

Title statement

A sermon, preached before the Ancient and Honorable Artillery Company, in Boston, June 1, 1795, being the anniversary of their election of officers. / By John Kirkland, Minister of the New South Church in Boston.

Kirkland, John Thornton, 1770-1840.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2008-09.

ID [DLPS]

N21958

ID [TCP]

N21958

ID [STC]

Evans 28932

ID [NOTIS]

APV7700

ID [IMAGE-SET]

28932

ID [EVANS-CITATION]

99003230

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 28932.

Notes

(Evans-TCP ; no. N21958)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 28932)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 28932)

Source

— A sermon, preached before the Ancient and Honorable Artillery Company, in Boston, June 1, 1795, being the anniversary of their election of officers. / By John Kirkland, Minister of the New South Church in Boston., Kirkland, John Thornton, 1770-1840., Ancient and Honorable Artillery Company of Massachusetts..

Extent

35, [1] p. ; 21 cm. (8vo)

Printed at the Apollo Press, in Boston, by Joseph Belknap, no. 8, Dock Square.,. [Boston] :: MDCCXCV. [1795]. (Half-title: Mr. Kirkland's artillery election sermon.)

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