edge one Almighty God, the creator, upholder, and ruler of the world, and profess him or themselves obliged to live quietly under the civil government, shall be, IN ANY CASE, MOLESTED OR PREJUDICED in his or their PERSON or ESTATE because of his or their conscientious persuasion or practice, nor be compelled to frequent or maintain any religious worship, place, or ministry, contrary to his or their mind, or to Do OR SUFFER any OTHER ACT OR THING, Contrary to their religious persuasion." And, in the 8th section of the same charter, you see a declaration, that "neither the proprietor, nor his heirs or assigns, shall procure or do any thing or things, whereby the liberties in this charter contained or expressed, nor any part thereof, shall be infringed or broken; and if any thing shall be procured or done by any person or persons, contrary to these presents, it shall be held of NO FORCE OR EFFECT." This liberty of conscience granted by charter, is also established by the first law in our book, and confirmed by the crown. And, moreover, the governor has an express instruction from the proprietaries, that, in case of making any militia law, he shall take especial care that the charter be not infringed in this respect. Besides, most of our petitions for a militia from the moderate part of the people requested particularly, that due regard might be had to scrupulous and tender consciences. When taxes are raised, however, for the King's service, the Quakers and Menonists pay their part of them, and a great part; for, as their frugality and industry make them generally wealthy, their proportion is the greater compared with their numbers. And out of these taxes those men are paid who go into actual service. As for mustering and training, no militia are anywhere paid for that. It is by many justly delighted in, as a

manly exercise. But those who are engaged in actual service for any time, ought undoubtedly to have pay.

Y. There is no provision in this militia act to pay them.

X. There is a provision, that no regiment, company, or party, though engaged in the militia, shall be obliged "to more than three days' march, &c., without an express engagement for that purpose, first voluntarily entered into and subscribed by every man, so to march or remain in garrison." And it is to be supposed, that no man will subscribe such particular engagement without reasonable pay, or other encouragement.

Y. But where is that pay to come from?

X. From the government to be sure; and out of the money struck by the act for granting £60,000. - Z. Yes; but those who serve must pay a share of the tax, as well as those who do not.

X. Perhaps not. It is to be supposed, that those who engage in the service for any time, upon pay, will be chiefly single men, and they are expressly exempted from the tax by the £60,000 act. Conse quently those who do not serve, must pay the more; for the sum granted must be made up.

Z. I never heard before, that they were exempted by that act.

X. It is so, I assure you.

Y. But there is no provision in the militia act for the maimed.

X. If they are poor, they are provided for by the laws of their country. There is no other provision by any militia law that I know of. If they have behaved well, and suffered in their country's cause, they deserve, moreover, some grateful notice of their service, and some assistance from the common treasury; and if any particular township should happen to be over

burthened, they may, on application to the government, reasonably expect relief.

Z. Though the Quakers, and others conscientiously scrupulous of bearing arms, are exempted, as you say, by charter, they might, being a majority in the Assembly, have made the law compulsory on others. At present, it is so loose, that nobody is obliged by it, who does not voluntarily engage.

X. They might indeed have made the law compulsory on all others. But it seems, they thought it more equitable and generous to leave to all as much liberty as they enjoy themselves, and not lay even a seeming hardship on others, which they themselves declined to bear. They have, however, granted all we asked of them. Our petitions set forth, that "we were freely willing and ready to defend ourselves and country, and all we wanted was legal authority, order, and discipline." These are now afforded by the law, if we think fit to make use of them. And indeed I do not see the advantage of compelling people of any sect into martial service, merely for the sake of raising numbers. I have been myself in some service of danger, and I always thought cowards rather weakened than strengthened the party. Fear is contagious, and a panic once begun spreads like wildfire, and infects the stoutest heart. All men are not by nature brave; and a few, who are so, will do more effectual service by themselves, than when accompanied by, and mixed with, a multitude of paltroons, who only create confusion, and give advantage to the enemy.

Z. What signifies what you thought or think? Others think differently; and all the wise legislatures in the other colonies have thought fit to compel all sorts of persons to bear arms, or suffer heavy penalties.

X. As you say, what I thought, or think, is not of much consequence. But a wiser legislator than all those you mention put together, and who better knew the nature of mankind, made his military law very different from theirs in that respect.

Z. What legislator do you mean?

X. I mean God himself, who would have no man led to battle that might rather wish to be at home, rather from fear or other causes.

Z. Where do you find that law?

X. It is in the 20th chapter of Deuteronomy, where are these words, When thou goest out to battle against thine enemies, the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it. And what man is he that hath planted a vineyard, and hath not yet eaten of it? Let him also go and return unto his house, lest he die in the battle, and another man eat of it. And what man is there that hath betrothed a wife, and hath not taken her? Let him go and return unto his house, lest he die in battle, and another man take her. And

Z. These all together could not be many; and this has no relation to cowardice.

X. If you had not interrupted me, I was coming to that part; (verse 8,) And the officers shall speak further unto the people, and they shall say, What man is there that is FEARFUL and FAINT-HEARTED? Let him go and return unto his house, lest his brethren's heart faint as well as his heart; that is, lest he communicate his fears, and his brave brethren catch the contagion, to the ruin of the whole army. Accordingly we find, that, under this military law, no people in the world fought more gallantly, or performed greater

actions, than the Hebrew soldiery. And if you would be informed what proportion of people would be discharged by such a proclamation, you will find that matter determined by an actual experiment, made by General Gideon, as related in the 7th Chapter of Judges; for he, having assembled thirty-two thousand men against the Midianites, proclaimed, according to law, (verse 3,) Whosoever is Fearful and afraid, let him return and depart early from Mount Gilead.

Z. And pray how many departed ?

X. The text says, there departed twenty-two thousand, and there remained but ten thousand men. A very great sifting! and yet on that particular occasion a farther sifting was required. Now it seems to me, that this militia law of ours, which gives the brave all the advantages that they can desire, of order, authority, discipline, and the like, and compels no cowards into their company, is such a kind of sieve, as the Mosaic proclamation. For, with us, not only every man who has built a house, or planted a vineyard, or betrothed a wife, or is afraid of his flesh; but the narrow bigot, filled with sectarian malice, if such there be, who hates Quakers more than he loves his country, his friends, his wife, or family, may say, I will not engage, for I do not like the act; or, I do not like the officers that are chosen; or, I do not like the articles of war; and so we shall not be troubled with them, but all that engage will be hearty.

Z. For my part, I am no coward, but hang me if I will fight to save the Quakers.

X. That is to say, you will not pump ship, because it will save the rats, as well as yourself.

Y. You have answered most of the objections I have heard against the act to my satisfaction; but there is one remaining. The method of carrying it into