4. A people who would stand fast in their liberty, should furnish themselves with weapons proper for their defence, and learn the use of them.
It is indeed an hard case, that those who are happy in the blessings of providence, and disposed to live peaceably with all men, should be obliged to keep up the idea of blood and slaughter, and expend their time and treasure to acquire the arts and instruments of death. But this is a necessity which the depravity of human nature has laid upon every state. Nor was there ever a people that continued, for any considerable time, in the enjoyment of liberty, who were not in a capacity to defend themselves against invaders, unless they were too poor and inconsiderable to tempt an enemy.
So much depends upon the military art, in the present day, that no people can reasonably expect to defend themselves successfully without it. However numerous they may be, if they are unskilled in arms, their number will tend little more to their security, than that of a flock of sheep does to preserve them from the depredations of the world: accordingly it is looked upon as a point of wisdom, in every state, to [26] be furnished with this skill, though it is not to be obtained without great labor and expence.
In some nations the method has been to trust for defence and security to what is called a STANDING ARMY; a number of men paid by the public, to devote themselves wholly to the military profession; while the body of the people followed their peaceable employments, without paying any attention to the art of war.
But this has ever been thought, by the wise and prudent, a precarious defence.
Such armies are, as to the greater part of them, generally composed of men who have no real estate in the dominions which they are to defend; their pay is their living, and the main thing that attaches them to their employers, their manner of life tends to corrupt their morals, and, though they are naturally of the same temper with other men, they seldom continue long in this profession, before they become distinguished by their vices: So that neither their temporal interest, nor their regard to virtue can be supposed to attach them so strongly to the country that employs them, but that there will always be danger of their being tempted by the promise of larger pay to betray their trust, and turn their arms against it. No people therefore, can with safety trust intirely to a standing army, even for defence against foreign enemies.
But without any such enemy, a standing army may be fatal to the happiness and liberty [27] of a community. They generally propagate corruption and vice where they reside, they frequently insult and abuse the unarmed and defenceless people: When there is any difference between rulers and subjects, they will generally be on the side of the former, and ready to assist them in oppressing and enslaving the latter. For though they are really servants of the people, and paid by them; yet this is not commonly done in their name; but in the name of the supreme magistrate.* THE KING’S BREAD, and the KING’S SERVICE, are familiar expressions among soldiers, and tend to make them consider him as their only master, and prefer his personal interest to that of the people. So that an army may be the means, in the hands of a wicked and oppressive sovereign, of overturning the constitution of a country, and establishing the most intolerable despotism. It would be easy to shew from history, that this measure has been fatal to the liberties of many nations. And indeed, it has seldom been approved by the body of a people.
But rulers of an arbitrary disposition, have ever endeavored to have a standing army at their command, under a pretence indeed, of being for the safety of the state, though really with a view [28] of giving efficacy to their orders. It has sometime been pretended, that this is necessary to aid and support civil government. But whoever considers, that the design of government is the good of the people, and the great improbability there is, that a people, in general, should be against measures calculated for their good, and that such measures only ought to be enforced, will look upon this as the idlest pretence. For rulers to use a military power, to enforce measures of a contrary tendency, is one of the wickedest and most unjustifiable kinds of offensive war; a violation not only of the common laws of justice and humanity, but of their own sacred engagements to promote the public good. The keeping up troops sufficient to guard exposed frontier posts, may be proper; but to have an army continually stationed in the midst of a people, in time of peace, is a precarious and dangerous method of security.
A safer way, and which has always been esteemed the wisest and best, by impartial men, is to have the power of defence in the body of the people, to have a well-regulated and well-disciplined militia.† This is placing the sword in hands that will not be likely to betray their trust, and who will have the strongest motives to act their part well, in defence of their country, whenever they shall be called for. An army composed of men of property, who have been all their days inured to labour, will generally equal [29] the best veteran troops, in point of strength of body and firmness of mind, and when fighting in defence of their religion, their estates, their liberty, and families, will have stronger motives to exert themselves, and may, if they have been properly disciplined, be not much inferior to them in the skill of arms.
It was by a militia, by an army composed of men of property and worth of their own nation, that ancient Rome rose to be mistress of the world. The battles of Agincourt, Poictiers and Cressy are memorable proofs of the martial prowess of the ancient militia of England. Our own country will also furnish us with many instances of the bravery of a militia, both formerly and latterly.
Caution however ought to be used in constituting a militia, that it may answer the end for which it is designed, and not be liable to be made an instrument of tyranny and oppression. It should be subject to discipline and order, and somewhere in the state should be lodged a power of calling it forth to action, whenever the safety of the people required it. But this power should be so limited and restrained, as that it cannot call it unnecessarily, or oblige it to commit violence or oppression upon any of the subjects.‡ [30]
5. Once more, it is necessary for a people who would preserve their liberty, to maintain the general practice of religion and virtue. This will tend to make them courageous: The truest fortitude is ever to be found where the passions and affections are in subjection to the laws of God. Religion conciliates the favor of God, upon whom success in war essentially depends, and the hope of this favour will naturally inspire a brave and undaunted resolution. Not to mention that the unity, riches, and bodily strength of a people are greatly favoured by virtue. On the other hand, vice naturally makes men timerous, and fills the breast with baseness and cowardise. What is here said is agreeable to the observation of that wise King and inspired writer, who tells us, “the wicked flee, when no man pursueth, but the righteous are bold as a lion.”
III. Let me now offer a few considerations to shew the obligations men are under to defend that liberty which providence has conferred upon them.
This is a trust committed to us by heaven: we are accountable for the use we make of it, [31] and ought therefore, to the best of our power to defend it. The servant, who hid his talent in a napkin, is condemned in our Lord’s parable, and he who through inattention, indolence or cowardise, suffers it to be wrested from him, is little less criminal. Should a person, for instance, whose ability and circumstances