A serious expostulation with that party in Scotland, commonly known by the name of Whigs wherein is modestly and plainly laid open the inconsistency of their practices I. With the safety of humane society, II. With the nature of the Christian religion, III. Their two covenants are historically related, and prov'd to be no sufficient warrant for what they do, IV. Their new doctrine of a pretended forfeiture, is prov'd to be groundless.

Second Consideration.

The great Design of the Christian Religion is to reform men inwardly, to calm the Storm, which Pride, Malice, or Love of Revenge are apt to raise, which it effects by season∣ing the Mind with Humility, Gentleness, and Patience. It was chiefly intended to remove Mens Thoughts from Tem∣poral to Spiritual Objects, teaching them in all Conditions to shew an entire Resignation to God, grounded upon a sure Confidence of his Paternal Care and Protection; and when Men are once arrived at this blessed Temper of Spirit, it will discover it self in the whole Tenor of their Lives,

with Relation both to God and their Neighbour. Far from repining at the Divine Providence under the harshest Dis∣pensations, they will then be seen to rejoice in Afflictions; they will cheerfully take up their Cross, and, notwithstan∣ding all discouragements, will keep on a steady Course to∣wards Heaven. Nor is it to be imagin'd that ill Usage from Men will be able to discompose those, who have put on the strongest Resolutions to be at peace with the whole World, to forgive Injuries as soon as received, to pray for their Persecutors, and to return Good for Evil.

Seeing the holy Religion then, which we profess, re∣quires such a peaceable and gentle Disposition of Mind in the cross Occurrences of this Life, and seems upon all Occa∣sions to discountenance any thing that savours of Violence, certainly it will never allow of violent Methods in what im∣mediately regards it self. And as these are neither suitable to the Nature nor Design of Religion, so it may be sufficiently secur'd without them; and he who questions the Truth of this, doth forget that Religion is an inward Principle, fix'd in the Soul, from whence no outward Force is able to re∣move it. Men may be spoil'd of their Goods, depriv'd of their Liberties, and suffer constant Persecution for Righ∣teousness-sake, without hazarding their Religion, which is be∣yond the Reach of the strongest and most malicious Ene∣mies. An undeniable Instance of this Truth we meet with in the Primitive Martyrs, who, tho they were oftentimes mean and contemptible Persons, yet they held out against the whole Power of the Roman Empire. So that Religion may properly be term'd, A precious Treasure, of which no man was ever yet rob'd, but by his own Fault; and as we may laugh at any Attempts, which are made against it, so nothing can be more unreasonable, than to use Violence in keeping what cannot be taken from us. We much underva∣lue its Power, if we imagine that there is need of any thing

of this kind to support it. Nor can there be a more certain Sign of the Spirit's being weak in us, than our not daring to trust it without a Guard. In a word, Religion has not throughly inflam'd those Souls, which are not able to offer Sacrifice to God without borrowing strange Fire.

The Precepts of Christianity do not seem plainer in any one Thing, than in that unlimited Submission which, as Sub∣jects, we ow to our Prince; and if our Duty to God may sometimes justify our Refusal to pay an active Obedience, yet in no Case are private Persons at Liberty to resist, but must bear patiently the sharpest Tryals, until they can ease themselves in a lawful, that is, in a peaceable way. If the Princes Edicts therefore should appear such as did infringe our dearest Priviledges, and in our Judgment strike even at Religion it self, we ought still to remember who we are, and what we are concern'd for. We must not presently shake off our Allegiance, and imagine that this gives us Au∣thority to disturb the Publick Peace, or that there is no Re∣bellion where Religion is the Cause we fight for. God doth not call us to put to our Hand after this irreverent manner, to support the tottering Ark; and the Sincerity of our Inten∣tions, or our Zeal for God's Glory and the Gospel, will not excuse us in any indirect Courses. God is jealous of his own Honour, and can easily compass his Ends, without requiring such things at our hands. The Means he is pleased to recom∣mend to us, as fittest for this Purpose, are our humble Ad∣dresses to our Soveraign, whom in Conscience we dare not oppose, our making known our just Grievances in a dutiful manner, and laying modestly before him those Considera∣tions, which are most likely to remove his Prejudices, and dispose him to entertain a better Opinion of Us and our Prin∣ciples; and when we have fought with these Arms, which Heaven approves of, we must back our Petitions with our Prayers to God, that He, who has the hearts of Kings al∣ways

in his Hands, will incline our Prince to grant our Re∣quests, and then, if our Cause be truly good, if it be God's as much as we are willing to believe it is, then if we do not spoil it in the Management, we need not in the least doubt of a most comfortable Issue.

But as Things are now order'd, it will be hard to persuade the World that we are acted by an Evangelical Spirit, where the Practices of many are so apparently contrary to the Go∣spel. To have our hands still upon our Swords, ready to draw as soon as the least Advantage is given us, is a Posture ill befitting our Profession, and is that which doth insensibly destroy, but will never maintain Religion. What we would have pass for pure Zeal, others look upon as Rage, and love of Revenge; and condemn our fomenting Tumults and In∣surrections against Authority, as flowing either from a Diffidence of God's Providence, or from a Distrust of his Promises, or at best from our Impatience to wait his good time. Look back upon the Contrivances of all Rebellions, and you must reckon Craft, Ambition, and Hypocrisy have been always among the most innocent Instruments that are employ'd in hatching and carrying them on; and yet these are so far from being Acts of Christianity, that all Men who are concern'd to be thought strict in their Morals, will be asham'd to own them. What then shall we say to the Falsehood, the Cruelty, the Oppression and Injustice which are so eminently conspicuous in the History of our late un∣happy Rebellion? Certainly for Men to pretend amidst so gross Enormities, that what they do is to promote God's Service, and to fight his Battels, is a Sin much beyond all the rest, and brings so great a Scandal upon our holy Reli∣gion, that we see by woful Experience, how it has help'd to set up that Spirit of Atheism which now abounds a∣mong us.

The Arms with which true Religion delights to defend it

self, are of a quite different Nature, as Justice and Integri∣ty in Mens Dealings, Innocence in their Lives, Zeal with∣out Hypocrisy in their holy Performances; Willingness ra∣ther to receive the greatest, than to do the least Injury; En∣mity against no Person, much less against the Prince; Con∣stancy in suffering all manner of Inconveniences, rather than to contract Guilt in removing them; and lastly, a sin∣cere Abhorrence of offering to stain the Christian Religion, by Shedding any Man's Blood in its maintenance, while yet they are resolv'd by God's Grace patiently to sacrifice their own Lives, rather than renounce it. These and the like were the innocent Methods which under God prov'd instru∣mental in converting the Heathen World. Christianity, af∣ter a new kind of Warfare, became Victorious by yielding; planted, 'tis true, it was and grew up in Blood, yet in such as was not spilt in the open Fields, but upon Scaffolds and in Amphitheaters, and always without Resistance. No other Arms than Prayers, Tears, and invincible Patience, made it triumph over the Power of Heathen Rome. Holy Leagues, Bonds of mutual Defence, Cabals and secret Pra∣ctices were not known in those Ages. Private Meetings in∣deed we read of, which far from endangering the Peace of the Empire, prov'd the best Seminaries to instruct Men in the Principles of Loyalty as well as Religion; Nothing of Se∣dition was ever heard or taught in those pure, tho Nocturnal Assemblies. No man thought fit to meddle with Authority, or arraign the Government there; the time was much better spent, even in Exercises of Devotion, and in pious Medi∣tations; seldom was the Emperors Name there mentioned, except in the Prayers that they daily offer'd up for his Safe∣ty, even when the Church groaned under his Persecution: and for the Truth of what is here alledged, I dare appeal to the Doctrine and Practice of Christ, and of the primitive Christians.

If we take an exact view of the great Copy Christ has set us, either in his Words or in his Actions, in what he taught, or in what he suffered, every Part doth breath that Peace, which, as a Legacy, he did bequeath his Disciples, (John 14. v. 27.) Those who are gently and peaceably dispos'd, have no small Share in the Blessings he pronounced in the begin∣ning of his most Divine Sermon, (Matth. 5. v. 7, 9, 10.) and if we urge his own Words to the contrary, that he came not to send Peace, but a Sword, (Matth. 10. v. 34.) these shew us rather what he foresaw would be the unhappy Effect, than the real Design of his Coming, which was chiefly to make Peace betwixt God and Man, and to make Men be at Peace with one another; in Order to this he commands us not to resist Evil, (Math. 5. v. 39.) or the evil Person, as the Learned here observe: and if the Precept be general, the Inference is strongest, with Relation to our Prince, who if he prove evil, unjust or froward, yet of all Persons is least to be resisted. I might bring the most Material Passages of the Gospel, in Confirmation of this necessary Truth. But I shall for brevitie's sake confine my self to two or three In∣stances.

When the Inhabitants of a Samaritan Village refused to en∣tertain our Saviour, (Luke 9. v. 54.) two of his Disciples not being able to bear this Affront, ask'd leave to command Fire down from Heaven and consume them, as Elias (2 Kin. 1. v. 10, 12.) had done, but we find he answer'd them with this sharp rebuke, Ye know not of what Spirit ye are. They did imagine it fit for them to imitate the Prophet, forgetting that they were now in the School of Christ, and not in that of Moses. Many things were allow'd, but especially to those called Zealots, by which Character Elias then acted, which could not take place under this new Dispensation. The Gospel was to be carried on with a Spirit of Lenity and Meekness, Men were to be charm'd and not frighted into a

good Opinion of it. Nor was it at all to be introduced with Violence, or Hazard to their Lives, seeing the Design of the Son of Man's Coming, was not to destroy Men's Lives, but to save them, Luke 9. v. 56.

The next Instance shall be that of St. Peter, who when the Souldiers came to apprehend Christ, (Math. 26. v. 51, 52.) drew his Sword, and smote a Servant of the High-priest's, and out off his Ear; but instead of receiving Thanks for his Zeal in his Master's Defence, he was commanded to put up his Sword, with this Threat, That all they who take the Sword, shall perish by the Sword. Both Ancient and Modern Wri∣ters have urged this as a plain Argument against Subjects assuming to themselves the Power of the Sword to oppose Magistrates, or those who act by their Commission, and the Cavil which some make, as if the Threatning were here di∣rected rather to the Jews than to St. Peter, will with im∣partial Persons always pass for a violent wresting the Words from their genuine Sense. An ancient Father (Theophilact) doth expresly say that Christ here taught his Disciples not to use the Sword, tho by so doing he might seem to vindicate or defend God himself. Another of the Ancients (Origen) doth conclude from Christ's Command to Peter to put up his Sword, that we must not draw it unless we will perish by it, and that all those who are not inclin'd to Peace, but are Mo∣vers of Sedition, shall perish in the War which they occa∣sion. And to give you the Comment of St. Austin here for all, he saith that the Lord did in these Words sufficiently check St. Peter's Fact, when he said,

Put up again thy Sword, for he that useth the Sword shall perish by the Sword; and he useth it, who, when no Superiour nor Law∣ful Power doth allow, makes use of Arms against the Blood of another.

It would be too tedious to set down the Words of the most eminent Modern Divines, who agree that Peter's Action

and Christ's Reproof, ought to discourage all private Persons from rising up against Authority, I shall only give the Words of one most learned and judicious Commentator (Grotius in 26 Math.) upon this Place, and the rather, because some have falsly challeng'd his Testimony from other of his Wri∣tings, to weaken this Evangelical Doctrine of Non-resi∣stance.

This Admonition, saith he, doth not only belong to Peter, but indeed to all Christians, whom publick Autho∣rity offers to punish for their Profession. And it is the Will of God that we should then give Testimony to all the World of our Christian Patience, and commit our Souls unto him, as unto a faithful Creator, 1 Pet. 2. v. 9. For what, saith he, can be more just, than for us to lay out our Lives for the Honor of him, from whom we had them. Nor must the Natural Right of Self-defence be here plead∣ed, for there is great Difference, saith he, in using this Right against Robbers, or such like Persons, where we have the Law on our side, or against the Commands of Authority, which, tho unjust, are to be born with. For, as he afterwards observes, Men being apt to be partial in what immediately concerns themselves, if once private Per∣sons be allow'd to make violent Opposition, when they think they are injur'd by the Magistrate, the World will soon be fill'd with Tumults, and the Force of Laws and Judicial Procedures will be made void. Reason, therefore it self obligeth us to grant some Power which must not be resisted; and it is certain, saith he, in Matters of Religion the Examples of the primitive Christians do teach us to suf∣fer patiently any Violence offered us by those who are in Authority.

Now considering all that might be said in behalf of St. Pe∣ter, we shall scarce meet with such another Act of Hostili∣ty, that may seem so excusable. Justice, Duty, Religion seem'd all to countenance what he did. Violence was here

offer'd to a Person, whom he knew to be most innocent, and in whom no other Fault could be found, than what Malice falsly suggested; and therefore no wonder, if Peter thought fit to do what he could, to rescue him. What he did was in Defence of a Master, and one, who besides the common Ties of Duty and Gratitude, which might prompt the Disciple, had deserved likewise well of him, by many special Acts of Love and Tenderness express'd towards him. And lastly, there seem'd to be true Zeal for Religion in this Attempt; for he saw they were going to put the Messias to death, purposely to stifle the great Miracles they had seen him work, to disgrace the heavenly Doctrine which he had taught, and to render the whole Design of his coming into the World ineffectual. Besides, there were other Circumstances to plead for him. As they were no Magistrates who came to seize upon Jesus, so 'tis probable he understood not by what Authority they acted; and tho I shall not with some alledge, that the High-priests Commission under the Roman Government was not sufficient in such Cases, yet 'tis most probable, that Peter look'd upon those who came, as the Peoples Emissaries, and their coming to be an Act of their Popular Rage. Lastly, for his Intention in what he did, it clearly appears, to have been only in Defence of Christ's Person, without the least Design of giving any further Dis∣turbance to the Government. And yet notwithstanding all that can be said for him, his Attempt is censur'd by him, whom he intended to serve in it. And that is recorded as a warning for all Christians, to beware of resisting Authority, even when their Actions aim at nothing but the Defence of Christ and the Gospel.

The last and great Instance is Christ's own Carriage at his Tryal, in which he fully answer'd the Character given him by the Prophet, (Isa. 53. v. 7.) He suffered himself to be brought as a Lamb to the Slaughter; as a Sheep before the Shearer,

so he opened not his Mouth. He question'd not the Authori∣ty of Pilate, he summon'd not Legions of Angels to come to his Assistance, but meekly and humbly submitting to a most unjust Sentence, he has proposed himself as a Patern to Christians, (1 Pet. 2. v. 21.) For tho it behoved Christ accor∣ding to the Scriptures to suffer, yet what was necessary both in respect of God's Decrees, and for the Benefit of Mankind, must be acknowledged voluntary in respect of the Sufferer, and ceases not to be imitable. If we will be his Disciples, we must trace his glorious Footsteps, take up our Cross, and like faithful Souldiers follow the Captain of our Salva∣tion, when he calls us. What he requires at our hands is most reasonable, for if we be not able to do great things for his sake, sure it is in our Power to command our selves from doing Violence to any, to forbear even acting against our Persecutors; and by this means we become Sufferers with him; He approves of no other resistance than what he made himself, and what the Scripture (Heb. 12. v. 4.) mentions of, resisting to Blood. Christ's Followers are only to fight his Battels in the noble Army of the Martyrs. And in this, no doubt, we perform a truer Act of Religion, more accep∣table in the Sight of God, more agreeable to Christ's Do∣ctrine and Practice, than we are able to do by any other Service whatsoever.

After our blessed Saviour's Ascensson, the Apostles did care∣fully observe the Rules he left them, their Carriage upon all Occasions was humble, peaceable, and gentle; When they were brought before Magistrates and Governours, they treated them with respect, but did never call their Authori∣ty in question, nor upbraided them with Cruelty and Inju∣stice, as we too frequently hear done in our chiefest Judica∣tures. St. Paul (Acts 23.) having spoken irreverently to the High-priest, who unjustly commanded him to be smitten, while a Prisoner at the Bar, before Trial or Sentence,

thought it his Duty to make an Apology, declaring that he knew not the Quality of him before whom he stood, and that Men were not to speak evil of the Ruler of the People. He stood indeed upon his Priviledg, and appealed from an infe∣riour Magistrate unto Caesar, (Acts 25.) but in this he own∣ed the higher Powers, which some among us have learned to reject, he pleaded not any Exemption by virtue of his Apostleship, tho he could not reasonably expect much Fa∣vour, where a Nero was to be his Judge. His Doctrine of Obedience and Submission is no less remarkable than his Practice; so that if there were not one Word in the Wri∣tings of all the Apostles to this Purpose, besides what St. Paul has in the first seven Verses of the thirteenth Chapter to the Romans, we might there be sufficiently instructed in the Du∣ty of Subjects: his Positions are so plain, and the Argu∣ments, by which he enforces them, are so convincing, that had he lived in our times, and heard all the Objections which are raised against the Doctrine of Submission, he could not have answered them more clearly, nor in fewer Words; and no doubt the Spirit of God, which did dictate what He, and St. Peter, and St. Jude did write upon this Subject, had an Eye to the Degeneracy of latter Ages, and design'd to lay such sure Grounds of Christian Obedience, as the Wisdom of the World should never be able to shake in those, who are resolved to regulate their Lives by the Scripture.

Nor doth it add a little to the Weight of their Testimony, when we consider the Circumstances under which they then were, had the World in those Days been govern'd by Chri∣stian Princes, who submitting their Scepters to the Cross, had gloried in shewing themselves nursing Fathers to the Go∣spel in its Infancy, their Doctrine might then have seem'd suitable to the Temper of those they had to deal with; nor could they have allow'd too much to Princes, who were like to use their Power for the Establishment of the Chri∣stian

Religion. Or had their Princes, tho Heathens, been Nerva's, Antonius's, or Aurelius's, Persons remarkable for their Justice and Clemency, there would have been no great Inconvenience in this Doctrine, but their preaching up Submission to such Monsters as Claudius, or Nero, under whose Cruelties the Roman Empire then groan'd, doth clear∣ly demonstrate, that they were not govern'd by Political Maximes, nor biass'd by any Worldly Consideration. But on the contrary, that they laid down general and inviolable Rules, to be observed at all Times, and towards all Princes, the froward as well as the gentle; those who did unjustly persecute them, as well as others that vouchsafed them Protection.

And certainly in this, and in no other Sense, did the Pri∣mitive Christians understand the Apostle's Words, and were therefore of all Subjects the most dutiful to the very worst of Princes; no Barbarous Usage, no Oppression could make them swerve from their first Principle of patient Sub∣mission; they had always before their: Eyes the Pattern of their blessed Saviour, in every Step of his Humiliation and Sufferings; nor did they forget what he had taught them, (John 18. v. 36.) That his Kingdom was not of this World; and that they, being his Servants, were not therefore to fight; they knew he intended no Prejudice to the Rights of Princes, in setting up his Monarchy, which is Spiritual and Eternal. And this puts me in mind of a remarkable Passage in a Fragment of Egesippus, a most ancient Christian Writer, how Domitian, like another Herod, being jealous of Christ's return to dethrone him, raised an heavy Persecution against the Church, giving particular Order, that such as were of the Seed of David, should be forthwith secur'd; whereup∣on some, that were related to Christ according to the Flesh, being brought before him, and examin'd first con∣cerning their own Condition, which they easily made ap∣pear

to be mean and low; and afterwards concerning the Nature of Christ's Kingdom, they shewed so plainly, that it was not of this World, but commenced properly, when others ended, being Spiritual and Eternal, that having sa∣tisfied the Emperour, and freed him from any Apprehen∣sion of Christ's Design upon his Crown, they themselves were set at Liberty, and a stop was immediately put to the Persecution.

The Behaviour of the Christians, in those golden Ages of the Church, never gave any just ground of Jealousy to the Roman Emperours, in all the Vicissitudes of that Empire, in the frequent Rebellions against the Government, or Con∣spiracies against the Emperour's Person; the Christians kept constant to their Allegiance. When by siding with such Usurpers as Cassius, Albinus, Niger, Parthenius, &c. they might not only have freed themselves from bloody Yokes, but have also in all probability made sure of large Immunities, they could never be wrought on to take Arms against the establish'd Authority; they were perswaded, how ill soever the Emperours might manage their Trust, yet that their Commission was seal'd by God. Nay sometimes the Chri∣stians brought upon themselves Persecution, by refusing to join with Rebels; as in the Reign of Adrian, when Baro∣chebas and the Jews, not being able upon their Revolt to engage the Christians in their Party, turn'd the Edge of their Sword against the Church, killing most barbarously all the Christians that they met with, and made them thus Martyrs, for the next best cause after Religion, if it is not to be called a Part of it.

Now without doubt the many Edicts which Emperours past in Favor of the Christians, were grounded chiefly upon such Considerations, seeing upon strict Enquiry they had never found them engag'd in any Plots against the State; and 'tis particularly observ'd of Severus, that the Kindness, he

shew'd to the Christians in the beginning of his Reign, pro∣ceeded from a sense of their dutiful Carriage in difficult Times, both towards himself, and the former Emperours. In fine, the most inveterate Enemies of their Religion could not deny them this Testimony, That in the sharpest Perse∣cutions, when they were only suffered to live, to prolong their Torments, when a simple Death, not accompanied with those horrid Cruelties, which were then practised, past for no small Favour; When the Streets were filled with the Carcasses of Martyrs, and the Rivers dy'd with the most precious Blood of the Church, they could never be tempt∣ed to rebel. Nor was there truly any thing, in which their Enemies did more industriously labour, than through De∣spair to draw them into Rebellion, that so they might have had the better Excuse to cut them off. It grieved the Ro∣man Emperours to employ their Axes and not their Swords, and to give their Executioners so much Work, while their Legions were idle, and spill so much Blood with so little Reputation: but Christians knew their Duty too well, to give them any Advantage in this Point; for the Renoun∣cing their Religion, or their Alledgiance were the only Things, wherein they could never be brought to gratify their Princes.

It were easy to bring many Instances in Confirmation of what I say, but I shall only pitch upon that famous History of the Thebean Legion, which tho commonly known, yet can never be either too much admired, nor too often repeat∣ed: All the Officers and Souldiers of this noble Legion have∣ing been converted to Christianity by Zambdas Bishop of Je∣rusalem, during their Winter-Quarters in those Parts, were in the heat of the Dioclesian Persecution sent from the East, to reinforce the Army of Maximianus Herculeus in France, and understanding upon their Arrival in the Imperial Camp, that a new Military Oath was to be given them at an Heathen

Altar, purposely to pollute them with Idolatry, the whole Legion did thereupon retire from the rest of the Army: when Maximianus commanded them back, Mauritius and Ex••perius the Chief Officers answer'd in the name of all, that they were ready to return and fight against his Enemies, but being Christians, they could not offer Sacrifice to the Gods. This Answer did so enrage the Emperour, that he sentenced every tenth Man of the Legion to be put to death, which was accordingly done, none offering to make the least Re∣sistance; and when the same cruel Orders were renew'd, Mauritius had so prepar'd them by Applauding their former Behaviour, that they all answer'd, They were Caesar's Soul∣diers, that they had never brought upon themselves the im∣putation of Cowardise, nor deserted their Colours; that they were ready to obey the Emperour in every Thing, but in offering Sacrifice to Idols; and that their Bodies he might dispose of as he pleased, only their Souls they reserved to Christ: then Exuperius confirming them in their generous Resolution, said, That they did now engage in a new War, and that they must not think to fight their Way to Heaven with their Swords;

Tell the Emperour, says he, that De∣spair it self shall not be able to engage us against him, we have Arms, but we will not resist, because we are wil∣ling rather to suffer, than conquer; preferring much an innocent Death, before a Life stain'd with Guilt.

And after∣wards making good their own and their Officers Words, in Imitation of their blessed Master, they suffer'd themselves to be led as Sheep to the Slaughter, and received every one a glorious Crown of Martyrdom.

If we compare the meek and Christian Behaviour of these stout Officers and Souldiers, with that of our greatest Pro∣fessors, we have reason to bewail the Age in which we live, as scarce retaining any Tincture of this primitive Spirit. What excuse can we bring for Men, who pretending to em∣brace

the sacred Function of the Ministry, and to preach the Gospel of Peace, have thought fit to appear in Arms, sur∣rounded with Troops in opposition to Christian Authority, when we find the Officers and Souldiers of a Legion here throw down their Arms, rather than oppose an Heathen Per∣secutor? What could Mr. Welsch, or the Captain of his Guard, have alledged in their own behalf, had they heard Mauni∣tius upon the Head of his Legion rejoicing at the patient suf∣fering of those, who died in the first Decimation, and Ex∣horting them that surviv'd to follow their Example, and not to dishonour their Profession, with the Guilt of Rebellion? How much more Christian was the Death of Exuperius, who stript himself of his Arms, as soon as the Emperours Com∣mission was produced, than that of Mr. Cameron, who died with a Sword in his Hand, resisting his Prince? I dare not say that Mr. Cameron and this noble Officer seem'd to act each others part, seeing Exuperius truly perform'd his own, and hath deserved to be celebrated by all Posterity, for a Chri∣stian Hero. But I hope M. Cameron's greatest Friends will not be offended with me, if I declare that in my humble O∣pinion, the Manner of his Death did give no great Lustre to his former Actions; for whatever Reputation it may be to a Man fighting against Turks and Infidels in Defence of Chri∣stianity, to be said to have sold his Life at a dear Rate, yet in giving the Character of a faithful Minister of Christ, I cannot think it much for his Honour to mention that he died, as we know M. Cameron did, boldly fighting in direct Op∣position to Authority.

I am not ignorant how uncharitable some have been, in affirming that the Submission pay'd by the ancient Christians, flow'd chiefly from their want of Power, and that they did not oppose their Domitians nor their Dioclesians, because they were not in a Condition to carry on a Rebellion: but 'tis a most malicious as well as a false Suggestion, only to sul∣ly

the Glory of their Sufferings, and to deprive many Mar∣tyrs of one of the most precious Jewels in their Crown, by making that Submission forced, which was most voluntary. This is directly to tax those sincere Christians with Disinge∣nuity, as if they had pretended Conscience, for what pro∣ceeded chiefly from Fear or Weakness; while indeed the Principles of their Religion made them good Subjects, and taught them to be more afraid of the Guilt than the Punish∣ment of Rebels. Those that were known to pray every Day, for a long Life, and a peaceable Reign to their Emperours, could not be supposed to harbour the least Thoughts of giving them Disturbance, and had their Inclinations been at all mutinous, by joining with a disaffected Party, which could never be wanting in so great a Body, it was in the Christians Power at any time to have shaken the Empire. This we may learn from Tertullian, who boasts much of their Numbers in his excellent Apology. Those who by desert∣ing their Countrey must have depopulated it, might certainly by fighting have broken the Government. In Cities where there were two Christians to one Heathen, as in many then in Africk, they needed not have suffer'd themselves to be so cruelly butcher'd, had not their Consciences disarm'd them of all Weapons of Defence against the Emperour. The same we may gather from St. Cyprian, in that Discourse of his ad∣drest to Demetrianus; where he fairly lays down the Grounds upon which Christians then walked. But granting there had been five Heathens to one Christian, yet, as Tertullian ob∣serves, Christians readiness to sacrifice their Lives might have made up their Disproportion in Number, had not their Re∣ligion obliged them rather to dy, than by Drawing their Swords to kill others. And sure if the Christians were con∣siderable so early, as in Tertullian's and St. Cyprian's time, no Question in the latter, and of the third, and the beginning of the fourth Century they wanted not Strength to defend

themselves against the Violences then offer'd them under Dioclesian and his Colleagues, had their Religion given them leave to resist.

I cannot finish this Discourse, without observing that ma∣ny finding violent Practices in Matters of Religion, utterly condemned by the Examples of Christ, of his Apostles, and of the primitive Christians, retire to the old Testament, as more favourable to their Design: but they never consider that, as many Actions are there rather recorded than com∣mended, and which are not to be imitated, tho there be no Censure an next to the Relations there delivered; so seve∣ral Things were Lawful under that Dispensation, which the Gospel cannot admit. The Government instituted by Mo∣ses was a Theocracy; where, besides the establish'd Laws, God did by immediate Inspiration give Commission to pri∣vate Persons, to turn Magistrates, and to punish offenders, without tying them to any formal procedure; such was Phineas, (Numb. 25.) and after him the Zealots, whose A∣ctions were accounted most Heroical among the Jews. Yet when Christ's Disciples would have assumed this Priviledge in Imitation of Elias, they met with a Check, as I have al∣ready observ'd, from their Master: And if, according to the Opinion of some learned Men, Peter's Action was of this kind, we have still a further Testimony of Christ's Discoun∣tenancing such Methods, as too violent for the meek Spi∣rit of the Gospel. And tho the Actions of Phineas, of Elias, and of other Prophets, while immediately directed by God, were laudable; yet afterwards, when their Zealots were acted by heat of Passion, and private Resentment, more than by Divine Inspiration, to what Excess of Cruelty and Injustice did they rise! Fury and Rage under a Cloak of Zeal pretended to an Authority to commit the worst of Acti∣ons. And Josephus informs us, how those, that went under the Name of Zealots then, were the chief Instruments in the

Ruin of the Jewish Nation, and in the Destruction of Jeru∣salem.

Now as no Religion nor Government could be safe under this latter Sort of Zealots; so the former were never design'd as Paterns for Christians, who have settled Rules to walk by; who expect no other Revelations than the Oracles of God, contain'd in the holy Scripture; and must therefore condemn those that in our Days pretend to new Lights, and extraordinary Commissions, to curb Magistrates and reform Governments, as seduced by a Spirit of Enthusiasm, savour∣ing more of Anti-Christ than of the blessed Author of our Religion. But tho we should allow Men were still at liber∣ty, to imitate those holy Zealots, the publick Peace will not be much endanger'd by their Example; for by what can be gather'd from most of their Actions, they were ra∣ther terrible Neighbours to notorious Transgressors of the Law, than undutiful Subjects to wicked Princes; they had only Permission to do Justice upon meaner Offenders, but as for the Sins of their Kings, these were reserved Cases, of such God himself thought fit to be the immediate Avenger, or at least to ty Subjects up from medling with them, until they had his particular Commission, which was never grant∣ed against their Prince, till God, by the Authority he re∣serv'd to himself in that Government, had first degraded him. In a Word, let us consult the Jewish Annals, and see, if we can bring any good Authority thence, for rising up in Arms against Magistrates, upon the account of Religion; or whether any of the Instances, that are alledged to this Pur∣pose, be first in themselves justifiable; and next, If they be clear evidences in a Matter of so great Importance: for where the Question is, If Subjects are to obey or resist, the Proofs for Resistance ought to be as plain, as those for Obe∣dience, before they venture to act; and this I presume will hardly be made appear from Scripture.

When Jeroboam placed his Calves in Dan and Bethel, and made Israel sin; we find the Prophets condemn his Idolatry, and foretell the ruin of his House, (1 Kings 13. v. 14.) but they stirr'd not up his Subjects to Rebellion against him. Elias, as a Prophet, took upon him to reprove Ahab; but, as a Zealot, he gave him no further Disturbance in his Go∣vernment. Against all the wicked Kings of Israel and Judah, who were enemies to the pure Religion and Worship, which God had established, the Prophets boldly denounced the Wrath of God, but seldom help'd to execute it; tho under the harshest Treatment, when they were hid by fifties in a Cave, they never employ'd their Popularity to raise Sedi∣tion, or to involve their Countrey in a Civil War, either in their own Defence, or in that of their Religion. When from Idolatrous they fell under the Yoke of Heathen Princes and Strangers; they preached up Duty and Allegiance to such, being persuaded, that these also derived their Power from God. And tho the Maccabees in opposing Antiochus are commended, as the Restorers of the ancient Worship, and of the Liberties of their Countrey; yet I conceive it may be prov'd, that he was an Usurper, and had no just Title to Judea, and that the Jewish Nation had never, by any Legal Act, own'd him for their Prince.

If notwithstanding all that has been said, any among us should still insist upon some Actions of the Zealots; which give countenance to Resistance, as that of Elias, in calling down Fire from Heaven, to destroy the King's Commissio∣nate-Officers. I shall only answer, that they also may be al∣low'd to resist, when Heaven appears as visibly in their be∣half, as it did here in the Prophet's. The World is unchari∣table enough to believe, that our Zealots would shew some Instances of their Severity, had they the same Power with Elias, to command Fire from Heaven; and that the King's Troops, that have at any time march'd against them, had

then died without Mercy, after the same terrible Manner, that King Ahaziah's did, which were sent against the Pro∣phet. But hitherto those, that have appear'd in Arms a∣gainst the King, have been so far from giving any evidence of God's Fighting for them, or authorizing their Proceed∣ings by Miracles, that he rather has seem'd to disown them, by casting a Damp upon their Spirits, when they stood most in need of some extraordinary Assistance; I appeal to those, who were at any of those unhappy Engagements against their Prince, whether they did not find that Heat and Flame, which upon other Occasions they were able to ex∣press, suddenly quencht, when they were just about to act? have not some of their Teachers upbraided them in the Psal∣mist's Words, that like the Children of Ephraim (Psal. 78. v. 9.) Being armed, and carrying Bows, they turn'd back in the Day of Battel? Have not the Troops, that were sent against them, confess'd, they could not much glory in their Victories, because they were so easily obtain'd? To be plain, I am afraid, we are become equally the Object of the World's Contempt, and of its Hatred; our late Behaviour having brought upon us the Imputation of Cowardise as well as Disloyalty.