The Adminiſtration of Peace, ſupported by the SWORD of the SPIRIT.

IT is plain from this paſſage, taken in its connection, that our Saviour never intended to propagate his re⯑ligion by weapons of offence. Two ſwords were far too few for twelve men; and twelve apoſtles were too few to fight againſt all the world. This paſſage has oftentimes been abuſed by men, who under colour of religion, have intended to aſſume power over others, and to gratify their pride or revenge, have made reli⯑gion, the mildeſt and moſt merciful inſtitution, the occaſion of bloody cruelty and ſlaughter.

OUR Saviour did not at this time even intend to defend himſelf, or arm his diſciples, to propagate his religion by offenſive arms; for in the following words he ſhews that he was to ſuffer, and to propagate reli⯑gion by his death. But he ſhews that they had a right to defend themſelves againſt any unjuſt aſſault, as well as to provide things neceſſary for ſupporting them⯑ſelves [6]in life. The one he points out to them under the idea of a purſe, and the other under the notion of a ſword. When he ſent them forth through the cities of Judah, at firſt he forbad them to take either purſe or ſcrip, or change of apparel; but now, they were to go through all the world, he permits them to make neceſſary proviſion for themſelves, both with regard to ſuſtenance and defence. They were at the ſame time not to go forth as a body of armed men, in com⯑plete armour, as if they intended to force the goſpel upon the world by the point of the ſword, but only to uſe reaſonable weapons of defence, like travellers who paſs through a ſtrange country, leſt they ſhould meet with any ſudden aſſault from an unexpected ene⯑my. That our Saviour means no more than ſuch a defence as is now mentioned, is manifeſt from theſe words; And they ſaid, Lord here are two ſwords; and he ſaid, it is ENOUGH.

FROM this paſſage, I ſhall endeavor to demonſtrate theſe two following propoſitions.—

I. THAT the Chriſtian religion is not to be pro⯑pagated by fighting and violence.

II. THAT it is lawful for Chriſtians to defend themſelves when unjuſtly aſſaulted.

1. The firſt propoſition is manifeſt from our Saviour's commandment to his diſciples to love their enemies and pray for them that deſpitefully uſed them, and not ſo to reſiſt evil as to do an injury to others, when [7]it can be avoided. He inſtructs his diſciples that they were rather to ſuffer loſs, than to inſiſt upon a right which might injure their enemies; that they were ra⯑ther to part with a coat or a cloak, even things to which they had an undoubted right, than inſiſt upon a privilege which might be eſpecially detrimental to others, who might be ſo fooliſh as engage in an unjuſt and iniquitous law-ſuit. It is contrary to the nature of the kingdom of Chriſt to make war in ſupport of it, for he declared in that teſtimony which he gave be⯑fore Pontius Pilate, that his kingdom is not of this world, otherwiſe his ſervants would have fought, that he ſhould not be delivered to the Jews. The weapons of Chriſt's kingdom are not carnal, but ſpiritual, and mighty through God to bring down high thoughts and every imagination, that exalts itſelf againſt the know⯑ledge of Chriſt. It is owing to men's ignorance of the nature of Chriſtianity, that they carry on offenſive wars of any ſort; for thoſe who know the will of their Lord and Maſter, will find nothing in all his words and doctrines, that ſo much as hints the neceſſity of war among chriſtians. If nations were really chriſtian as ſome profeſs to be, they would not make punctilos of worldly honour and intereſt, the reaſons and occa⯑ſions of war. The Apoſtle has in a few words given the juſt reaſons and cauſes of all wars,—they proceed from men's luſts. Religion has no ſhare in them, it comes from heaven, and is pure and peaceable.

2. The example of Chriſt, who in his whole life, conduct, and behaviour, ſet a pattern to his followers [8]of love, peace, and benevolence. He could, if he had pleaſed, commanded both angels and men to have employed their influence in ſupport of his kingdom; and yet he uſed no influence but arguments, and the evidence of truth to promote his religion. When Peter once made uſe of the ſword, (as he thought) to promote his maſter's cauſe, our Lord commanded him to put it up, with this reproof,—"All that take the ſword, ſhall periſh by the ſword." It is true, that this paſſage does not militate againſt lawful ſelf-defence, but it plainly ſhews, that Chriſt's diſciples are not to be the aggreſſors. They muſt not aſſault the perſons or properties of others, under a pretence of ſupporting religion; they muſt not, under an ap⯑prehenſion that it will promote the cauſe of Chriſt to do violence to thoſe that they may think its enemies, or may really be ſo. This defence muſt be left to God himſelf, who has promiſed to be 'a wall of fire about his church, and the glory in the midſt of her.' Violence of any kind, can never inforce conviction; it may ir⯑ritate, but can never produce real perſuaſion. When men promote religion by force, it argues a real want of conviction of the truth thereof; for the religion that is from above is pure, peaceable, gentle, eaſy en⯑treated, full of good fruits. And the life and exam⯑ple of Chriſt is the moſt perfect pattern of peace and quietneſs.

Our Saviour in the whole courſe of his conduct and and behaviour, ſhewed in what manner his diſciples were to propagate his religion. They were to forgive [9]their enemies as God forgave them their ſins; they were alſo to feed them when they were hungry, and give them drink when they were thirſty, and if they were naked they were to clothe them. All this proves that in his kingdom there is no violence neceſſary, nor law⯑ful to propagate religion.

3. THE example of the apoſtles and firſt chriſtians, who uſed no other methods in propagating the goſpel except preaching it, and practiſing its ordinances and duties. They coveted no power, or dominion, nor interfered with what was going on the kingdoms of this world; and in the midſt of much ill uſage and oppreſſion, they lived ſoberly and peaceably in the world. When they went preaching the goſpel they interfered with no man's buſineſs, nor meddled with the policy of nations; for they were not allowed to have any ſhare in the management of ſtates, nor permitted to meddle in temporal affairs; neither did they covet power nor ſeek after pre-eminence. It was long be⯑fore chriſtians were thought worthy of being members of civil ſociety, and when they gained a ſhare in the direction of temporal governments, they ſoon began to corrupt religion.

4. FROM the genius of chriſtianity, which univer⯑ſally teaches men to promote its principles by its own evidence, and a converſation becoming the goſpel. There would be no need of weapons either offenſive or defenſive, if the doctrines of the goſpel were believ⯑ed and practiſed; for then all men would live peace⯑ably [10]and quietly with one another. When the apoſtles of Jeſus Chriſt, and the evangeliſts that were ſent by them and the churches to preach the goſpel, went through the nations, even when they were exceeding⯑ly ill uſed, we never find that they recommended vio⯑lence, or deſired the chriſtians to take arms to propa⯑gate the goſpel, and the chriſtian religion. They pur⯑ſued the allowed means of preſervation, and exhorted believers to live peaceably with all men; they knew that though the goſpel does not inculcate ſlavery but liberty, yet it is the liberty wherewith Chriſt hath made us free, that it commands us to purſue. To ſeek to be free from malice, revenge, luſt, covetouſneſs, hy⯑pocriſy, and pride; to purſue liberty from ſelf-righteouſ⯑neſs, religious vanity, and deceit. And if this liberty were purſued in the manner it is recommended by Chriſt and his apoſtles, there would be no complaints of op⯑preſſion, no ſlavery in nations, no convulſion in ſtates, no commotions in kingdoms, nor tumults in ſociety. The love and power of religion, would promote peace, encreaſe love to one another, and ſecure public tranquility. But this is not to be expected, when men are lovers of their own ſelves, covetous, boaſters, heady and high minded.—When the public teachers of religion are idle, voluptuous, and conform to all times, are more zealous for the fleece than for the happineſs of the flock, gratify their appetites, indulge their paſſions, cringe and bow to the great, ceaſe to reprove them for their vices, and wink at their abomi⯑nations.

[11]It is become a very common thing, for public teach⯑ers to keep company, and be preſent with their own hearers, of rank and condition, in the midſt of their extravagancies without adminiſtering thoſe reproofs which the goſpel commands to be given to all without exception, or giving thoſe exhortations, and admoni⯑tions, that ought to be given daily. Profane ſwearing, drunkenneſs, and unſeemly converſation, meet in theſe degenerate times, with no check from the preſence of thoſe who call themſelves miniſters of the word of God. They will even ſome times throw in their mite to the profane jeſt, join in the laugh againſt religion, and ſtand ſteady, till the bottle and the bowl be empty, and then go tottering home with a good conſcience. In⯑ſtead of, being inſtant in ſeaſon, and out of ſeaſon in preaching, exhorting, admoniſhing, and rebuking ſin⯑ners, they are inſtant at all ſeaſons, in helping forward the vanity, pride, and indifference of thoſe to whom they are paſtors. In their public diſcourſes their is a barrenneſs of religion, which proceeds from the want of that divine ſalt of the word of God, which only can ſeaſon religion to the ſouls of men; and a timidneſs of uttering the pure doctrines of the word of God, for fear of offending thoſe whom they know have no reliſh for truth.

IT is no wonder that the diſciples are like their maſters when they perceive that they wink at ſin, and do not reprove it, they imagine that there is no cri⯑minality in it, and purſue vice without ſhame or fear. On the firſt day of the week, the day appointed for [12]the worſhip of God, and religious inſtruction, the moſt part of modern audiences, inſtead of mercy, judge⯑ment, and faith, righteouſneſs, temperance, and judge⯑ment to come, hear a few ſmooth turned periods, read over without either the beauties of holineſs, or the dangers of ſin. If ſuch a rara avis, as the goſpel of Chriſt happens occaſionally to be delivered in ſome congregations, the reſt of the brethren mark the preacher for an enthuſiaſt, a rude, and ungenteel per⯑ſon, diſturbing the conſciences of mankind, with the holineſs of God, and the uglineſs and danger of iniquity.

OUR Saviour and his apoſtles laid the foundation of all true peace and quietneſs in righteouſneſs, as it was foretold by the prophets in ancient times. The work of righteouſneſs ſhall be peace, and the effect of righteouſneſs, quietneſs and aſſurance for ever. And my people ſhall dwell in apeaceable habitation, and in ſure dwelling place, ^† Where this righteouſneſs is believed, it will meliorate the tempers of men, and make them quiet and peaceable like lambs; under the influence thereof, they will walk humbly with God, and behave peaceably to all men. The doctrine of a divine righteouſneſs as the reaſon of a ſinner's accep⯑tance with God, makes every foul who believes it gentle and eaſy entreated, full of love and good fruits. Where this doctrine is conſtantly taught and under⯑ſtood, the ſubjects of all denominations will be holy and peaceable. This is the foundation of all peace with God, and true quiet among men. How can men expect true peace and quiet when they neither hear nor underſtand righteouſneſs? When they are enter⯑tained [13]merely with the enticing words which man's wiſdom teacheth, but are not inſtructed in the righte⯑ouſneſs which pleaſeth God? When they hear nothing except the jargon of the ſchoolmen, the cant of ora⯑tors, or the dry inſipid reaſonings of the philoſophers; ſuch doctrines may teach them to wrangle, and diſ⯑pute, and make them hate one another, but cannot form their hearts to love and ſelf-denial. Diogenes was full as proud as Alexander, although he was poor.—But he was only a poor philoſopher and not a believer of the righteouſneſs of God.

IT is the knowledge and belief of righteouſneſs that forms the difference between a righteous man and a ſinner, which will always diſcover it ſelf by the fruits of righteouſneſs, which are peace, and aſſurance of hope unto the end.

ALL other kinds of tutorage, or tuition, leaves men in a ſtate of wickedneſs, the conſequence of which is, they are like the troubled ſea when it cannot reſt, whoſe waters caſt up mire and dirt, concerning which it is added, there is no peace ſaith God to the wicked. It is no wonder that they are afraid of their hearers turning riotous, who are conſcious that they never taught them that righteouſneſs which worketh peace.

Is it wonderful that metropolitans are inſulted when they exerciſe ſo ſeldom the office of chriſtian biſhops? They teach the people by their own exam⯑ple, that pride, which has been and will be the bane of [14]peace to the end of the world. In their ſermons there is nothing to lead a ſinner to a true reaſon of hope, nor a believer to ſelf denial and abaſement; and if there were, their own manner of life and behaviour is the ſtrongeſt antidote againſt their doctrine.—But where do we ſee in the public diſcourſes of the doctors Til⯑lotſon, Sherlock, Gibſon, Secker, and Herring, which are now become the ſtandard of pulpit eloquence in Great Britain, the atonement of Chriſt, as the ſole re⯑quiſite of our acceptance with God, the practice of love, obedience, and ſelf denial ſet forth in the manner that the apoſtles taught them. We may ſee the dig⯑nity of the biſhop, the reverence of the doctor, and the importance of the clergyman, but the work of righteouſneſs which is peace, lies buried under that pompous and ſelf righteous lumber. That this is no calumny thrown upon theſe magnificent characters, every one that will read the New Teſtament, and their ſermons may ſoon perceive. The images of pride and importance in their method, and manner of teaching mankind, inſtead of recommending humility and ſelf denial, ſtrike the minds and ſenſes of hearers and readers with impreſſions of human conſequence in their tranſactions with God. And in their dignity they are removed at ſuch a diſtance from the ordinary ranks of men, that if death did not prove them to be of the ſame ſpecies and nature, they might be miſtaken for another kind of rational creatures. When men are ſtriving for wordly pre-eminence in religious characters; it is im⯑poſſible there can be true peace in the world; for as [15]ſome muſt be preferred to others, it is be yond the power of nature for men to love thoſe whom they think have not done them juſtice, or who have ſup⯑planted them. That ſtrife which our ſaviour ſaw riſing among his diſciples, who ſhould be the greateſt? and which he checked with an early pro⯑hibition, will never ſuffer peace to continue where it prevails. But the genius of chriſtianity teaches men not to expect any preferment for being religious till Chriſt raiſes the dead, and for this reaſon thoſe who be⯑lieve it reſt ſatisfied in their humble ſtations knowing that they never can be high in this world provided they live godly and righteouſly. The genius of the goſpel of Chriſt teaches all chriſtians to live quietly, and thoſe who do not, are only publiſhing to the world, that they are not true chriſtians, but hypocrites, and unbelievers, who are ignorant of the true nature of chriſtianity, and though they profeſs Chriſt, yet in works they deny him.

II. THE ſecond propoſition to be demoſtrated is, that it is lawful for chriſtians to defend themſelves when unjuſtly aſſaulted. This will appear evident.

1. From the example of our ſaviour, who deſended and preſerved his life till all things, which were writ⯑ten in the ſcriptures, concerning him were fulfiled, and accompliſhed. When he made thoſe that came to ap⯑prehend him fall backwards to the ground, he ſhewed them what in juſtice he had a right to do, and what they juſtly deſerved. He might have reſiſted their [16]violence, and have defended himſelf, provided, he had not engaged to yield an obedience unto the death, and to give his life a ranſom for ſinners. To have preſerved his own life by a lawful defence would have been con⯑ſiſtent both with the law of nature, and with many good and approved examples.—But he had devoted himſelf a ſacrifice for ſinners, and could not conſiſtently with his character of the Meſſiah, preſerve his own life longer than the ſcripture was fulfilled concerning him, for he was alſo to fulfil it by his death. But till every thing that was written in the law and the prophets was accompliſhed in his life, he preſerved it by all law⯑ful means of defence.

BUT in all caſes of defence, it ought to be particular⯑ly conſidered, never to hurt our enemies provided we can preſerve ourſelves without doing of it. Religion requires that we only defend our own rights without taking revenge or ſeeking retaliation; that we preſerve our own lives, without making an attempt upon the lives of thoſe who may have aſſaulted us. Our ſaviour came not to deſtroy mens lives but to ſave them, and to give his live a ranſom for many. It is therefore coun⯑teracting as far as we can, the end of his coming into the world to purſue meaſures which tend to endanger other men's lives. That meekneſs and mercy which the goſpel inculcates, and which it forms in the hearts of all true believers, diſpoſes its followers to ſhew kindneſs to the very worſt of their enemies. It is no principle of the goſpel to wiſh for revenge and retali⯑ation; [17]all its principles are full of clemency, grace and benignity. Good men, and ſincere followers of Jeſus, when they defend themſelves againſt unjuſt vi$|lence and aſſault, will not injure their enemies when they are in their power, nor ſeek revenge for any for⯑mer injury which they may have received from them. Thoſe that can hurt their enemies deſignedly, and wil⯑fully, are not poſſeſſed with the ſpirit of the Saviour of the world;—Who prayed for thoſe that deſpitefully uſed him, and healed the ear of the ſervant of the high prieſt, who came rudely to aſſault him. When men mingle their paſſions with their ideas of right, and religion, they are often ready to do unrighteous, and unjuſt things; but the goſpel teaches all who be⯑lieve it, to reſtrain their paſſions, and behave ſoberly. There is a great difference between ſteadfaſtneſs and outrage, between defending truth, and committing in⯑juſtice in ſupport of it. The goſpel allows all men to defend themſelves, and their juſt rights, againſt vio⯑lence, and aſſault, and to reſiſt even unto blood, ſtriv⯑ing againſt ſin, but there is neither precept nor exam⯑ple in it, that authorizes violence, or permits men to puniſh the crimes that are committed againſt them with their own hands, when they can preſerve them⯑ſelves by mere defence.

2. FROM the example of the Apoſtle Paul, who when the Jews lay in wait for him, and he was afraid of his life, and ſuſpicious that their influence with the Roman Governor might prevail againſt juſtice, he ap⯑pealed unto Caeſar. This was claiming the defence [18]of the civil ſword, and making uſe of the laws, which were originally intended to preſerve the lives of the ſubjects. This all Chriſtians may do without being charged with either rebellion or infidelity: they may claim the benefit of the laws,—they may aſk the pri⯑vilege of good ſubjects in perfect conſiſtency with all the doctrines of the Goſpel. They may alſo remon⯑ſtrate againſt injury and injuſtice, and claim the rights of honeſt men and good citizens. They may do this with confidence and full aſſurance, that they are guilty of no crime, nor aſk any favour which the Goſpel for⯑bids. If they are citizens they may claim the right of all other good ſubjects, and what the laws allow o⯑thers to claim, cannot be denied them without injuſtice. To become paſſive ſlaves, is inconſiſtent with the cha⯑racter of rational creatures, and is not required by the Goſpel, which is the perfection of reaſon. Men who are enemies to all freedom, becauſe they themſelves are ſlaves to baſe luſts and paſſions, and want to ty⯑rannize over others, may determine the claims of other men unreaſonable and unjuſt; but let them change ſides, and apply their own doctrine to themſelves, and they will be obliged to change their opinion, and alter the form of their arguments. The King of Iſrael could reaſon and harangue with great energy againſt the oppreſſion and injuſtice of the man who took his neighbour's Ewe-lamb; but when the Prophet told him, he was the man, it diſarranged his arguments, and confounded all his philoſophy. There is ſomething exceedingly abſurd in the conduct of thoſe who pre⯑tend [19]themſelves to be Chriſtians, and inſiſt that others bearing the ſame character, ſhould not enjoy the ſame privileges which they claim as their right. A Chriſ⯑tian miniſter, or Chriſtian magiſtrate, have no claim to privilege or prerogative but what they have from the laws, and the ſame laws have ſecured the rights of every man who behaves worthily. The caſuiſts of the laſt century, who defended the perſecution of the Puritans, inſiſted, that Preces et lachrymae ſunt arma Eccleſiae: (i. e.) that prayers and tears are the the armour of the Church, profeſſed at the ſame time that they were the true church, and of conſequence, that when they perſecuted others, they uſed weapons that did not belong to the church of Chriſt. It ap⯑pears to have a very ill grace, for men profeſſing the Chriſtian religion to pretend to have a right to im⯑poſe upon others what they pleaſe, and then to tell them they have no other remedy except prayers and tears. Such language might come conſiſtently enough from the lips of Nero, Caligula, or any heathen perſe⯑cutor, but comes with an ill grace from thoſe who profeſs to be Chriſtians. If Chriſtians, when oppreſs⯑ed by Chriſtians, have a right to no other remedy ex⯑cept ſuffering, it would be neceſſary to know from what authority one part of Chriſtians derive a right to oppreſs the other. If this proceeds from their being in power, and their right is founded upon their domi⯑nion, it muſt then follow, that right and dominion are inſeparable, and that whoever have the good fortune to be uppermoſt can never be in the wrong. It does [20]not appear that Chriſtians, when advanced to power, are exalted above the laws of Chriſt, but that a Chriſ⯑tian magiſtrate, is as much obliged to be humble, meek, and merciful, as a Chriſtian beggar; bound to deny himſelf and to take up his croſs and follow Chriſt, as much as the loweſt of the ſubjects. A Chriſtian ruler, as a church member, is a ſubject of the goſpel, and bound both by his office and his Chriſ⯑tian character, to all the duties of brotherhood, and can never, by any civil office he can bear, be freed from his duty as a Chriſtian man. When Chriſtians in power claim a right to oppreſs their brethren, by vir⯑tue of their exaltation, they then turn Chriſtianity into a ſyſtem of Heatheniſm, and renounce the Chriſ⯑tian character. The greateſt monarch in this world, who profeſſes the Chriſtian religion, and joins in the communion of our Lord's Supper, the moment he for⯑gets the idea of Chriſtian brotherhood, and oppreſſes his brethren, he gives up the Chriſtian character, and and though he may continue to be a king, he can no longer be conſidered as a Chriſtian. Difference of re⯑ligion does not make void his authority as a magi⯑ſtrate, nor free ſubjects from their obedience to him in lawful commands, yet ſuch a practice totally di⯑veſts him of that Chriſtian character which the New Teſtament deſcribes. True Chriſtians will obey even an unjuſt ruler, but they will never aſcribe to him a Chriſtian character. There is ſomething very ridi⯑culous in the ſuppoſition of men claiming the name of Chriſtians, when in all the leading parts of their character they are acting inconſiſtent with the firſt [21]principles of the goſpel. For one part of men profeſ⯑ſing Chriſtianity, to tell another that the goſpel obliges them to ſuffer oppreſſion at their hands pa⯑tiently, is the ſame thing as to ſay that they them⯑ſelves have renounced Chriſtianity, and are no longer ſubject to the goſpel. For what precept or doctrine of the Chriſtian religion give any denomina⯑tion of Chriſtians a right to oppreſs the others? Thoſe who reſiſt the violence of oppreſſors, and carry it no farther than reſiſtance, tranſgreſs no law of the Chriſ⯑tian religion, but thoſe who are guilty of oppreſſion tranſgreſs the eſſential principles of the goſpel, which require us to be merciful, as our Father in heaven is merciful.

3. FROM the example of the Prophet Eliſha, who reſiſted the meſſenger of the King of Iſrael, who was ſent to take off his head. It is a memorable paſſage, and we ſhall read it at large. ‘Then he ſaid, God do ſo and more alſo to me, if the head of Eliſha the ſon of Shaphat, ſhall ſtand on him this day. And Eliſha ſat in his houſe, (and the Elders ſat with him) and the king ſent a man from before him; but ere the meſſenger came to him, he ſaid to the Elders, ſee how this ſon of a murderer hath ſent to take a⯑way mine head! Look when the meſſenger cometh, ſhut the door, and hold him faſt at the door: is not the ſound of his maſter's feet behind him ^*?’ Had it been a ſin to have reſiſted royal authority, the ſanc⯑tion of a prophet could not have rendered it lawful; [22]for obedience to the lawful commandments of magi⯑ſtrates, is the duty of a ſaint, as well as a ſinner. Had reſiſtance of royal violence been ſinful, the prophet would have been guilty in not patiently delivering up his head. Prophets and Apoſtles had no excluſive pri⯑vileges with reſpect to duty more than others. But it is plain that the prophet reſiſted Jehoram, and called him the ſon of a murderer into the bargain. There was here no paſſive obedience, and non-reſiſtance, but a plain and poſitive reſiſtance of royal authority, at⯑tended by the king in perſon. Whether this is lawful now, and to be imitated under the New Teſtament is the queſtion? and this queſtion our Saviour hath an⯑ſwered, when he ſaid, that he came not to deſtroy the law and the prophets, but to fulfil them. For though he recommended peace, mercy, and good order, he allowed his diſciples to defend their lives againſt the attacks of unjuſt and malevolent men.

4. FROM the authority of the moral law itſelf, and the ſcope of the Goſpel, which requires us to pre⯑ſerve our own life as well as the lives of others, which could not be done provided we were not allowed to re⯑ſiſt unjuſt violence, from whatever ſource it may pro⯑ceed. The ſixth commandment of the moral law ſays, thou ſhalt not kill, which certainly implies that we are to preſerve our own lives, as long as we have not for⯑feited them by actual tranſgreſſion of known ſtatutes. No authority upon earth has a right to take away a man's life while he does nothing but what the law al⯑lows, and he certainly has a right to defend himſelf [23]againſt an Angel, if he ſhould unjuſtly aſſault him. It cannot be ſuppoſed, that Chriſt, who came to fufil the law, could ever give commandments and inſtitutions to make it void, which would be the caſe if the Goſ⯑pel obliged us to ſurrender our lives, and the means of life, at the command of every lawleſs tyrant who might require them. We are commanded to honour father and mother, and to obey lawful authority; but if our fathers or mothers, or any other authority, ſhould find a pretence to rob us of the means of life, or attempt to take away our lives, we are as much bound by the ſixth commandment to preſerve them, as by the fifth to ſhew reverence to authority. And that authority can deſerve no reverence which requires us to tranſgreſs the law of God; for it is a firſt princi⯑ple from which a Chriſtian cannot depart, to obey God rather than man. If God require us to preſerve our lives by all means lawful, is it not lawful to de⯑fend ourſelves when there is no proof of tranſgreſſion of any law brought againſt us? The arbitrary will of one man, or a thouſand, is not law; the laws are known, and are, and ought to be the objects of every man's judgment: and there are few ſo unreaſonable and wicked, but in the caſe of tranſgreſſion, will find the evidence of the laws againſt them. I have now demonſtrated theſe two propoſitions, namely, that re⯑ligion is not to be propagated by fighting, and wea⯑pons of offence.—And that it is lawful for Chriſtians to defend themſelves againſt unjuſt violence and aſ⯑ſault. I ſhall now conclude with giving a few rules for obſerving the intention of the Goſpel, and preſerv⯑ing the peace of ſociety.

[24]1. LET men rule well their own ſelves and families: let them walk ſoberly, and ſhew a good example to their children and domeſtics, ſerving and fearing the Lord. When parents and maſters of families make free with divine commandments, neglect their duty to God, and alſo tranſgreſs his precepts, they muſt not expect their children and ſervants to be faithful. Ex⯑ample has often more influence than precept, and an evil pattern from a father, or a maſter, will ſoon be copied by his children and ſervants. Let parents and maſters, therefore take care that they do not lead thoſe under them aſtray by their own example. Let maſters of families worſhip God in their own houſes, in preſence of, and jointly with thoſe that live with them. This will tend to ſuggeſt the preſence of God twice in the twenty-four hours to all in the family, and nothing has a greater tendency to deter men from iniquity than a ſenſe of the divine preſence. It is a melancholy reflection, that perſons of high life think themſelves above worſhiping God in their own fami⯑lies, and their inferiors take ſpecial care to follow them; that even beggars are now aſhamed of ſerving God. The world in general, and this nation in particular, are turned ſo very polite, that there are but few houſes where the worſhip of God is obſerved. And I make no doubt but I ſhall receive ſome genteel curſes for this reflection; But till this duty is better obſerved, and more punctually performed, there is little hope of the following generation being better than their fathers. Thoſe who rob God of his ſervice, muſt not expect that theſe whom they learn by their example [25]to proceed in the ſame path, will prove honeſt to them, any farther than the fear of puniſhment may in⯑fluence them.

2. LET the education of youth be more attended to; let the tender minds o$ children be early ſeaſoned with ſound principles and the love of truth. Among other things let them be made to read the ſcriptures, the pure word of God, among their firſt exerciſes, af⯑ter they are taught to read their own language. This is a profitable ſtudy, for the ſcriptures contain all things neceſſary to make the man of God perfect. The ſcriptures ſhould be made a ſchool book, and uſed in all ſchools; for it contains a great variety of enter⯑tainment, and our tranſlation of the bible is the beſt Engliſh author that we have. All our beſt au⯑thors, partake of ſublimity in proportion as they imi⯑tate or borrow from the ſcriptures. And what is more than all, it is in the word of God that we have a reaſon of good hope, and the beſt rules for keeping a good conſcience. Theſe are things that cannot be too early learned. The beſt moral precepts that are contained in other writings though they are valuable and have their uſe, are yet dry and inſipid when compared with the doctrines of the ſacred oracles. The ſcriptures afford us ſketches of the moſt ancient hiſtory, and in⯑forms us of what never could have been known with⯑out them; moreover they warn us how to frame our lives, and ſhew us that there is a great reward laid up for them that keep the divine commandments. Thoſe who know not the ſcriptures, may be ſaid to know [26]nothing as they ought to know; and it will ſeldom or never be found in experience, that thoſe that are much given to the reading of the ſcriptures, are wick⯑ed and unruly. It is a remark exceedingly obvious, that a man makes but a ridiculous figure in the character of an eminent hiſtorian, who is not well acquainted with the ſcriptures, but in the character of a chriſtian he can make no figure at all without that knowledge. Even infidels and deiſts, cannot enliven their own converſation without ſome acquaintance with the ſacred oracles; for when they intend to ſay a witty or a ſmart thing, they generally have recourſe to the ſcriptures, for ſome of their alluſions, ſimilies, or metaphors, which though they pervert them to their own deſtruction, yet they plainly ſhew that they cannot be witty and ſmart without them. There is not as much uſeful knowledge in all the literature in the world as there is in the word of God, it ought therefore to be early ſtudied.

All the duties which we owe to God and one another are there fully ſet forth at firſt hand by God himſelf. The whole duty of man from the beginning of the world to the end thereof is to be found therein; and and what is more, there is a deſcription of the glory that ſhall be at laſt revealed, and a ſecurity thereof moſt fully and perfectly delineated.

3. THE miniſters of the word, ought to attend to exhortation, admonition, and rebuke; the paſtors of the churches ought to ſpeak freely to their people, and ſhew the$ the whole counſel of God. Every pariſh [27]miniſter ought to have no more hearers under his charge, than he can know and do duty to perſonally, whoſe places of abode and manner of life he ought to be acquainted with. As thoſe miniſters are ſaid to have the cure of Soul, they ought to ſtudy to know in what manner they behave, how they improve in knowledge, encreaſe in chriſtian practice, and if they attend divine ordinances. They ought particularly to enquire, if parents do their duty, rule well their own houſes, hav⯑ing their children in ſubjection; whether they wor⯑ſhip God, read the ſcriptures, and walk humbly. Thoſe that are unruly, muſt be admoniſhed, and if they are obſtinate rebuked before all, according to the apoſtles direction; Them that ſin rebuke before all, that others alſo may fear. From the number of looſe, idle and unruly perſons that every where are to be ſound committing open wickedneſs in the face of the ſun, it is manifeſt that the paſtors of the churches do not diſ⯑charge their duty. Is it poſſible that ſo many hundred, might ſay thouſands of all ranks of men and women, I would ſo openly profane divine ordinances, ſpend the ſabbath day in idleneſs wickedneſs or pleaſure, if they had been early and conſtantly inſtructed by their teach⯑ers in the fear and ſervice of God? What is the rea⯑ſon that we ſee ſo many taking their ſlight on the ſabbath morning, from the ordinances of the church, but that the church gives them no entertainment, and has no authority over them? Has the church only authority over tythes and offerings, and none over the morals and behaviour of her children; Has ſhe no diſcipline for profane ſwearers, ſabbath breakers, and drunkards; [28]no cenſures for the diſſolate, laſcivious and vile? Or is ſhe rather willing to allow a commutation to conceal the wickedneſs of thoſe that can ſpare a little money, and hide their ſhame under the cloak of forbearance? Can ſhe ſo far forget her original inſtitution, as to ſuf⯑fer the laſcivious, the irreligious, the prophaner of the Lord's-day, the coveteous gambler, the ſwearer and drunkard to eat and drink judgment to themſelves, by admitting them promiouſly to the communion of the Lords ſupper? after ſeeing of this what may we not expect to follow? What will not men do when they ſo daringly make free with the ordinances of God, when living in the practice of groſs iniquity?

IT is in the power of the clergy to reform many a⯑buſes without any other weapons than the word of God. Let them purſue its doctrines and diſcipline conſcientiouſly and ſteadily, and they will ſoon ſee what effect it will produce. Till this is done we muſt not expect good order, peace, and quietneſs, in ſo⯑ciety.

4. LET magiſtrates attend ſtrictly to the duty of their office. The magiſtrate is the miniſter of God for good to dutiful ſubjects, and is a terror to evil doers. This is the end of his office. For this end he o$ght to make uſe of their authority to ſee that the ſab⯑bath day be kept holy; that no unlawful thing be avow⯑edly done on that holy day: that thoſe ſports and diver⯑ſions that may be lawful on other days be reſtrained on the Lord's-day. It has but an ungodly like ap⯑pearance [29]to ſee the children of many of the lower ranks of the people, come the length of ſixteen and eighteen years of age, ſporting themſelves with the ball at the very time that others are going to church, and ſome of them by the very walls of the church with⯑out check or rebuke. Even that ungodly offspring will inſult ſober perſons if they but ſpeak to them as they go along. It is owing to ſuch idle practices on the ſabbath day, that a number of young perſons, whoſe parents take no care of them, are gradually initiated in vice and wickedneſs. The political parents of the nation ſhould look after thoſe children whom their own parents do not reſtrain. It is true that the church of⯑ficers give a ſide glance to the taverns occaſionally, but they frequently wink with one eye, and are not very ſtrict in their enquiries, on which account many idle and diſſolute people ſpend the whole ſabbath in pub⯑lic houſes to the ruin of both ſoul and body.

MAGISTRATES who profeſs the chriſtian religion ought to ſhew alſo a chriſtian example to the ſubjects, by living ſoberly and righteouſly themſelves, ſhewing no partiality in the diſcharge of their office. They ought to have no reſpect of perſons, nor regard the rich more than the poor, but do juſtice to every one. This will create them true eſteem, and make them reſpected by all ranks of perſons.

LASTLY, Let all who profeſs religion obey the laws and lawful authority for conſcience ſake. Re⯑member that he is not a good ſubject that only re⯑verences [30]magiſtrates through fear of the laws; he muſt do it becauſe it is a commandment of God, and an inſtitution of the goſpel: obedience to lawful magi⯑ſtrates is not merely a political inſtitution, it is an or⯑dinance of God and of Chriſt, and is binding upon chriſtians by the appointment of the Saviour of the world, who both by his example and authority hath laid an obligation upon all his diſciples to obey law⯑ful magiſtrates. They are the miniſters of God for good—A terror to evil doers, and a praiſe to thoſe that do well, ſuch as belong to this congregation know that they cannot tranſgreſs in this point with⯑out ceaſing to be members of our church, or undergo⯑ing the ſeveareſt cenſure; but as there are many others here who may think themſelves more at liberty, allow me to tell you, that you renounce the chriſtian religion when you refuſe obedience to magiſtrates as an ordinance of God. If you chooſe to do this, we can only pity your condition and leave you to the mercy of God, but cannot determine you of any other character than unbelievers and enemies to Chriſt— which may God prevent. Amen.