fonable bounds. What pains have been taken by thofe Chriftians, who patronize the modern inventions and improvements in theology, to undermine the characters of the most eminent champions of the ancient faith? What would fome perfons teach us to believe of Athanafius and Auguftine in earlier, Calvin, Luther and Melanchon in later times? Not that we have not well-atteffed evidence of their piety and integrity, but that, being of different fentiments from their accufers, the excellence of their character is too good a fupport to their cause *.

2. Another reafon why the fervants of God are reprefented as troublesome is, because they

*I take the opportunity here to add, That the principle above laid down, will plainly account for the great and unaf faulted reputation, which the monks and retired devotees fo long enjoyed in popifh times. It was their reputation, indeed, which upheld for fo long a period, that immenfe load of idola trous fuperftition the Romish religion; and it was not loft, till they were grey corrupted, and convents were become receptacles of the moft fhameful impurity and luft. Thefe perfons were feparated from the world. No frequent, and few near comparisons, could be made between them and others. Nay, their character was voluntary, and peculiar to themselves, con taining no pretence of an obligation upon all others to imitate it; and therefore, they were fuffered to live unenvied if any perfons of piety towards God, and fidelity to their Maíter's caufe, live in the world, and refuse to be conformed to it, they must expect the fame treatment that he met with.. This he hath told them himself, "If the world hate you, ye know that it hated me before it hated * you -The fervant is "not greater than the Lord, If they have perfecuted me, they "will also perfecute you; if they have kept my faying, they will keep yours alfo †.

But,

will not, and dare not, comply with the finful commandments of men. In matters merely civil, good men are the most regular citizens and the most obedient fubjects. But, as they have a Mafter in heaven, no earthly power can conftrain them to deny his name or defert his cause. The reply of Peter and John to the Jewish rulers when they were commanded "Not to speak at all or teach in the name of Jefus," was in the following terms, "Whether it be right in "the fight of God, to hearken unto you more "than unto God, judge ye*" With what invincible conftancy and refolution did Shadrach, Mefhach, and Abednego refufe to bow before Nebuchadnezzar's golden image? The cafe of Daniel was perfectly fimilar, whom even the king's commandment could not reftrain from prayer to God.

When good men are unhappily brought into these circumstances, their conduct is an apparent contradiction to authority. How ready are lordly and oppreffive tyrants to ftyle it obftinacy and pride? And when are there wanting flavish and submissive flatterers near every inferior tribunal, to aggravate the crime, and to cry, "If thou let this man go, thou "art not Cæfar's friend?" It is not to be imagined; indeed, but fuch as are ftrangers to true religi on, must be greatly provoked at those who will not

comply implicitly with their commands. There is a remarkable paffage in a letter of Pliny the younger, to the emperor Trajan, which plainly points out the fentiments entertained by many on this fubject. He was a man in other matters abundantly humane, and yet hear his own account of his treatment of the Chriftians when brought to his tribunal. "I afked them if they "were Chriftians; if they confeffed, I asked

them again threatning punishment. If they "perfifted, I commanded them to be executed; "for I did not at all doubt but, whatever their "confeffion was, their stubbornness and inflexi"ble obftinacy ought to be punished."

There is a love of dominion natural to all men, which is under no controul or reftraint in thofe who are void of religion. This must naturally dispose them to carry on their schemes, and to infift on having them univerfally complied with. It frets and provokes them, therefore, to find any who will not be fubfervient to their pleasures. A refufal to obey, on a principle of confcience, is exprefsly fetting bounds to their authority, and faying, Hitherto fhalt thou go, but no further. How few are able to bear this with patience, the history of the world in every age is one continued proof.

Such refufals alfo, do always reflect fome difhonour upon the measures to which they stand

in oppofition. Whatever any perfon refuses to do, he, as far as in him lies, reprefents as wrong and finful; and, in fome refpects, unworthy or unfit to be done. Thus it comes to be confidered not only as withdrawing his own allegiance, but as corrupting and feducing others. And no doubt, it tends to draw the attention of the world to the difputed command, and makes fome, perhaps, lift and examine what they had before blindly gone into without fufpicion. Hence it naturally follows, that whenever fuch interference happens between human and divine authority, good men must be confidered as disorderly and troublesome; and thofe of them of all others moft troublesome, who with the greateft conftancy adhere to their duty, or who, with the greatest honefty and boldness, refift and oppofe corrupt 'measures.

It is less furprising to find inftances of this between heathen and Chriftian, between the profeffing fervants and open enemies of the true God. But it is astonishing to think, how often the fame thing has happened between Chriflian and Chriftian, who ought to have been better acquainted with the rights of confcience, the measures of fubmiffion, and the duty of forbearance. Not only all the perfecutions, but mány, if not most, of the fchifms and divifions that have fallen out in the Chriftian church, have arifen

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arifen from the rigorous impofitions of ufurped authority. Unjuft authority is the very effence of popery. The church of Rome has exprefsly claimed a power of making laws to bind the confcience, diftinct from the laws of God; and feverely punishes all who call this authority in queftion. Nor hath this been confined to them: proteftant churches, though their feparation is founded upon the very contrary principle, have yet often in practice acted in the fame arbitrary manner. They infift upon obedience to all their appointments, however finful in the judgment of the fubject: and, as good man will not comply in fuch cafes, how often doth it happen, that, after they have expelled him from their fociety, ftript him of his office, and robbed him of his maintenance, they alfo caft out his name as evil, loudly charge him as feditious and troublesome, and the author of all that confufion which their own tyranny occafions.

3. One other reafon why the fervants of God are accufed as troublefome, is, because they are, in many inftances, obliged, to bear teftimony against the fins of others, and openly to reprove them. Reproof is plainly, of all others, the greatest offence and provocation of the proud, and draws down their heaviest refentment: and yet it is often unavoidable. There are fome cafes in which every Chriftian without exception, muft feel