And the Philistine cursed David by his gods, and the Philistine said to David, come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field. This the author considered as a symptom of the national character and manners very unfavorable, and not likely to obtain the blessing of the God of heaven.
From what has been said you may learn what encouragement you have to put your trust in God, and hope for his assistance in the present important conflict. He is the Lord of hosts, great in might, and strong in battle. Whoever hath his countenance and approbation, shall have the best at last.
Some have observed that true religion, and in her train, dominion, riches, literature, and arts, have taken their course in a slow and gradual manner, from east to west, since the earth was settled after the flood, and from thence forebode the future glory of America. I leave this as a matter rather of conjecture than certainty, but observe, that if your cause is just, if your principles are pure, and if your conduct is prudent, you need not fear the multitude of opposing hosts.
If your cause is just—you may look with confidence to the Lord and intreat him to plead it as his own. You are all my witnesses, that this is the first time of my introducing any political subject into the pulpit. At this season however, it is not only lawful but necessary, and I willingly embrace the opportunity of declaring my opinion without any hesitation, that the cause in which America is now in arms, is the cause of justice, of liberty, and of human nature.
So far as we have hitherto proceeded, I am satisfied that the confederacy of the colonies, has not been the effect of pride, resentment, or sedition, but of a deep and general conviction, that our civil and religious liberties, and consequently in a great measure the temporal and eternal happiness of us and our posterity, depended on the issue.
The knowledge of God and his truths have from the beginning of the world been chiefly, if not entirely, confined to those parts of the earth, where some degree of liberty and political justice were to be seen, and great were the difficulties with which they had to struggle from the imperfection of human society, and the unjust decisions of usurped authority. There is not a single instance in history in which civil liberty was lost, and religious liberty preserved entire.
If therefore we yield up our temporal property, we at the same time deliver the conscience into bondage. You shall not, my brethren, hear from me in the pulpit, what you have never heard from me in conversation, I mean railing at the king personally, or even his ministers and the parliament, and people of Britain, as so many barbarous savages. Many of their actions have probably been worse than their intentions. That they should desire unlimited dominion, if they can obtain or preserve it, is neither new nor wonderful.
I do not refuse submission to their unjust claims, because they are corrupt or profligate, although probably many of them are so, but because they are men, and therefore liable to all the selfish bias inseparable from human nature. I call this claim unjust, of making laws to bind us in all cases whatsoever, because they are separated from us, independent of us, and have an interest in opposing us.
Would any man who could prevent it, give up his estate, person, and family, to the disposal of his neighbour, although he had liberty to chuse the wisest and the best master?
Surely not. This is the true and proper hinge of the controversy between Great-Britain and America. It is however to be added, that such is their distance from us, that a wise and prudent administration of our affairs is as impossible as the claim of authority is unjust.
Such is and must be their ignorance of the state of things here, so much time must elapse before an error can be seen and remedied, and so much injustice and partiality must be expected from the arts and misrepresentation of interested persons, that for these colonies to depend wholly upon the legislature of Great-Britain, would be like many other oppressive connexions, injury to the master, and ruin to the slave. The management of the war itself on their part, would furnish new proof of this, if any were needful.
Is it not manifest with what absurdity and impropriety they have conducted their own designs? We had nothing so much to fear as dissension, and they have by wanton and unnecessary cruelty forced us into union. At the same time to let us see what we have to expect, and what would be the fatal consequence of unlimited submission, they have uniformly called those acts lenity , which filled this whole continent with resentment and horror. Again we wanted not numbers, but time, and they sent over handful after handful till we were ready to oppose a multitude greater than they have to send.
In fine, if there was one place stronger than the rest, and more able and willing to resist, there they made the attack, and left the others till they were duly informed, completely incensed, and fully furnished with every instrument of war. I mention these things, my brethren, not only as grounds of confidence in God, who can easily overthrow the wisdom of the wise, but as decisive proofs of the impossibility of these great and growing states, being safe and happy when every part of their internal polity is dependant on Great Britain. If, on account of their distance, and ignorance of our situation, they could not conduct their own quarrel with propriety for one year, how can they give direction and vigor to every department of our civil constitutions from age to age?
There are fixed bounds to every human thing. When the branches of a tree grow very large and weighty, they fall off from the trunk. The sharpest sword will not pierce when it cannot reach.
And there is a certain distance from the seat of government, where an attempt to rule will either produce tyranny and helpless subjection, or provoke resistance and effect a separation. I have said, if your principles are pure—the meaning of this is, if your present opposition to the claims of the British ministry does not arise from a seditious and turbulent spirit, or a wanton contempt of legal authority; from a blind and factious attachment to particular persons or parties; or from a selfish rapacious disposition, and a desire to turn public confusion to private profit—but from a concern for the interest of your country, and the safety of yourselves and your posterity.
On this subject I cannot help observing, that though it would be a miracle if there were not many selfish persons among us, and discoveries now and then made of mean and interested transactions, yet they have been comparatively inconsiderable both in number and effect. In general, there has been so great a degree of public spirit, that we have much more reason to be thankful for its vigor and prevalence, than to wonder at the few appearances of dishonesty or disaffection.
It would be very uncandid to ascribe the universal ardor that has prevailed among all ranks of men, and the spirited exertions in the most distant colonies, to any thing else than public spirit. Nor was there ever perhaps in history so general a commotion from which religious differences have been so entirely excluded.
Nothing of this kind has as yet been heard, except of late in the absurd, but malicious and detestable attempts of our few remaining enemies to introduce them. At the same time I must also, for the honor of this country observe, that though government in the ancient forms has been so long unhinged, and in some colonies not sufficient care taken to substitute another in its place; yet has there been, by common consent, a much greater degree of order and public peace, than men of reflection and experience foretold or expected.
From all these circumstances I conclude favorably of the principles of the friends of liberty, and do earnestly exhort you to adopt and act upon those which have been described, and resist the influence of every other. Once more, if to the justice of your cause, and the purity of your principles, you add prudence in your conduct, there will be the greatest reason to hope, by the blessing of God, for prosperity and success. By prudence in conducting this important struggle, I have chiefly in view union, firmness, and patience.
Every body must perceive the absolute necessity of union. If persons of every rank, instead of implicitly complying with the orders of those whom they themselves have chosen to direct, will needs judge every measure over again, when it comes to be put in execution; if different classes of men intermix their little private views, or clashing interest with public affairs, and marshal into parties, the merchant against the landholder, and the landholder against the merchant; if local provincial pride and jealousy arise, and you allow yourselves to speak with contempt of the courage, character, manners, or even language of particular places, you are doing a greater injury to the common cause, than you are aware of.
If such practices are admitted among us, I shall look upon it as one of the most dangerous symptoms, and if they become general, a presage of approaching ruin. By firmness and patience, I mean a resolute adherence to your duty, and laying your account with many difficulties, as well as occasional disappointments.
In a former part of this discourse, I have cautioned you against ostentation and vain glory. Be pleased farther to observe that extremes often beget one another, the same persons who exult extravagantly on success, are generally most liable to despondent timidity on every little inconsiderable defeat.
Men of this character are the bane and corruption of every society or party to which they belong, but they are especially the ruin of an army, if suffered to continue in it. Remember the vicissitude of human things, and the usual course of providence. How often has a just cause been reduced to the lowest ebb, and yet when firmly adhered to, has become finally triumphant.
I speak this now while the affairs of the colonies are in so prosperous a state, lest this propriety itself should render you less able to bear unexpected misfortunes—the sum of the whole is, that the blessing of God is only to be looked for by those who are not wanting in the discharge of their own duty. I would neither have you to trust in an arm of flesh, nor sit with folded hands and expect that miracles should be wrought in your defence—this is a sin which is in scripture stiled tempting God.
In opposition to it, I would exhort you as Joab did the host of Israel, who, though he does not appear to have had a spotless character throughout, certainly in this instance spoke like a prudent general and a pious man. I shall now conclude this discourse by some exhortations to duty, founded upon the truths which have been illustrated above, and suited to the interesting state of this country at the present time; and,. Suffer me to recommend to you an attention to the public interest of religion, or in other words, zeal for the glory of God and the good of others.
I have already endeavored to exhort sinners to repentance; what I have here in view is to point out to you the concern which every good man ought to take in the national character and manners, and the means which he ought to use for promoting public virtue, and bearing down impiety and vice. This is a matter of the utmost moment, and which ought to be well understood, both in its nature and principles. Nothing is more certain than that a general profligacy and corruption of manners make a people ripe for destruction.
A good form of government may hold the rotten materials together for some time, but beyond a certain pitch, even the best constitution will be ineffectual, and slavery must ensue. On the other hand, when the manners of a nation are pure, when true religion and internal principles maintain their vigour, the attempts of the most powerful enemies to oppress them are commonly baffled and disappointed.
What follows from this? That he is the best friend to American liberty, who is most sincere and active in promoting true and undefiled religion, and who sets himself with the greatest firmness to bear down profanity and immorality of every kind. Whoever is an avowed enemy to God, I scruple not to call him an enemy to his country. Do not suppose, my brethren, that I mean to recommend a furious and angry zeal for the circumstantials of religion, or the contentions of one sect with another about their peculiar distinctions.
Perhaps there are few surer marks of the reality of religion, than when a man feels himself more joined in spirit to a true holy person of a different denomination, than to an irregular liver of his own. It is therefore your duty in this important and critical season to exert yourselves, every one in his proper sphere, to stem the tide of prevailing vice, to promote the knowledge of God, the reverence of his name and worship, and obedience to his laws. Perhaps you will ask, what it is that you are called to do for this purpose farther than your own personal duty?
I answer this itself when taken in its proper extent is not a little. The nature and obligation of visible religion is, I am afraid, little understood and less attended to. Many from a real or pretended fear of the imputation of hypocrisy, banish from their conversation and carriage every appearance of respect and submission to the living God. What a weakness and meanness of spirit does it discover, for a man to be ashamed in the presence of his fellow sinners, to profess that reverence to almighty God which he inwardly feels: The truth is, he makes himself truly liable to the accusation which he means to avoid.
It is as genuine and perhaps a more culpable hypocrisy to appear to have less religion than you really have, than to appear to have more. This false shame is a more extensive evil than is commonly apprehended. We contribute constantly, though insensibly, to form each others character and manners; and therefore, the usefulness of a strictly holy and conscientious deportment is not confined to the possessor, but spreads its happy influence to all that are within its reach.
I need scarcely add, that in proportion as men are distinguished by understanding, literature, age, rank, office, wealth, or any other circumstance, their example will be useful on the one hand, or pernicious on the other. But I cannot content myself with barely recommending a silent example. There is a dignity in virtue which is entitled to authority, and ought to claim it. In many cases it is the duty of a good man, by open reproof and opposition, to wage war with profaneness. The spirit of God, on the contrary, considers it as the effect of inward hatred, or want of genuine love, to forbear reproof, when it is necessary or may be useful.
To this let me add, that if all men are bound in some degree, certain classes of men are under peculiar obligations, to the discharge of this duty. Magistrates, ministers, parents, heads of families, and those whom age has rendered venerable, are called to use their authority and influence for the glory of God and the good of others. Bad men themselves discover an inward conviction of this, for they are often liberal in their reproaches of persons of grave characters or religious profession, if they bear with patience the profanity of others.
Instead of enlarging on the duty of men in authority in general, I must particularly recommend this matter to those who have the command of soldiers inlisted for the defence of their country. The cause is sacred, and the champions for it ought to be holy. Nothing is more grieving to the heart of a good man, than to hear from those who are going to the field, the horrid sound of cursing and blasphemy; it cools the ardor of his prayers, as well as abates his confidence and hope in God.
Many more circumstances affect me in such a case, than I can enlarge upon, or indeed easily enumerate at present; the glory of God, the interest of the deluded sinner, going like a devoted victim, and imprecating vengeance on his own head, as well as the cause itself committed to his care. We have sometimes taken the liberty to forebode the downfall of the British empire, from the corruption and degeneracy of the people.
Unhappily the British soldiers have been distinguished among all the nations in Europe, for the most shocking profanity. Shall we then pretend to emulate them in this internal distinction, or rob them of the horrid privilege? God forbid. Let the officers of the army in every degree remember, that as military subjection, while it lasts, is the most complete of any, it is in their power greatly to restrain, if not wholly to banish, this flagrant enormity.
I exhort all who are not called to go into the field, to apply themselves with the utmost diligence to works of industry. It is in your power by this mean not only to supply the necessities, but to add to the strength of your country. Habits of industry prevailing in a society, not only increase its wealth, as their immediate effect, but they prevent the introduction of many vices, and are intimately connected with sobriety and good morals.
Idleness is the mother or nurse of almost every vice; and want, which is its inseparable companion, urges men on to the most abandoned and destructive courses. Industry, therefore is a moral duty of the greatest moment, absolutely necessary to national prosperity, and the sure way of obtaining the blessing of God.
Industry brings up a firm and hardy race. He who is inured to the labor of the field, is prepared for the fatigues of a campaign. The active farmer who rises with the dawn and follows his team or plow, must in the end be an overmatch for those effeminate and delicate soldiers, who are nursed in the lap of self-indulgence, and whose greatest exertion is in the important preparation for, and tedious attendance on, a masquerade, or midnight ball. In the last place, suffer me to recommend to you frugality in your families, and every other article of expence.
This the state of things among us renders absolutely necessary, and it stands in the most immediate connexion both with virtuous industry, and active public spirit. Temperance in meals, moderation and decency in dress, furniture and equipage, have, I think, generally been characteristics of a distinguished patriot. Indeed, as he had proposed, the Boys were to attack the Lake Champlain forts and speed their precious cannon toward Boston. Heman gave the hushed crowd more details of the heavy fighting. For the first time, many of the Boys learned that the makeshift New England army would be helpless to withstand a British counterattack without state-of-the-art artillery.
Ethan Allen could have refused to carry out a treasonous invasion of one British province, New York, on the dubious authority of an illegal assemblage of rebels from two other provinces not even sanctioned by a divided Continental Congress. But Allen needed little prodding. Willard Sterne Randall. Read the Revolution is published biweekly by the Museum of the American Revolution to inspire learning about the history of the American Revolution and its ongoing relevance.
To learn more about the Museum's plans for a national museum in Philadelphia that will tell the complete story of the Revolution, click here. Read the Revolution is produced thanks to a grant from the National Endowment for the Humanities: exploring the human endeavor. James Cusumano's utilitarian argument ignores the subjectivity and necessary selfishness behind every individual action taken. Did Bill Gates, for example, found Microsoft to provide for "the greater good," or for his own self-interest? Yet Microsoft has made the consumer wealthier, because its products are cheaper and of far greater quality than those of its predecessors.
The right to private property is the keystone. An entrepreneur will make an investment only if he believes there is a fair chance of reaping the rewards of his efforts. A loss in property rights will be met by a loss in entrepreneurship, because the incentive to invest is removed. Alternatively, full property rights will allow entrepreneurship to flourish to its furthest extent. Does development seeking to help humanity as a whole have more merit than any other kind?
All successful investments are important in the long term. Incremental investments may seem less important than those that are explicitly world changing, but this view is misleading. There is no successful investment made only for short-term gain. By its very nature, an investment foregoes current consumption for future consumption. Furthermore, successful investments ultimately result in a net creation of wealth, which is beneficial to future generations. Entrepreneurship is future oriented, and thus one cannot accuse it of sacrificing future generations for the present one. Can the government guarantee the maximization of utility in the utilitarian sense by distributing capital?
Should the government give capital to entrepreneurs who lack their own? In order to spend, the state must tax.
It follows that all expenditures necessarily come out of the private sector. If we assume all government expenditure to be honest and virtuous in nature, it still remains true that in order to make this expenditure the state must infringe on private-property rights by taxation in order to pay for the spending.
We can thus establish that, at its best, government spending is analogous to taking money from one pocket and putting it in the other. But taxation also discourages entrepreneurship and investment. It necessarily decreases the foreseen marginal utility of any individual action. So, in reality, state expenditure leads to a net loss in wealth in the private sector. Can government spending create wealth?
That is, can public spending increase productivity? Generally, government spending is directed toward fulfilling present needs. That is, government expenditure is usually directed toward consumption. In that sense, government does not invest, and so no net increase in wealth can come about.