An alarm without cause: or, the administration of peace supported by the sword of the spirit; ... Delivered in the High-bridge Meeting, Newcastle, by the Revd J. Murray.

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- TO THE RIGHT WORSHIPFUL FRANCIS FORSTER, Esq Mayor.

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

LUKE, xxii. 36. ‘HE that hath no Sword, let him sell his Garment and buy one.’

IT is plain from this passage, taken in its connection, that our Saviour never intended to propagate his religion 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 religion, 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 religion 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 themselves 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 complete 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 enemy. 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 propagated 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 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 rather 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 before 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 knowledge 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 occasions 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 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 apprehension 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 irritate, 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 entreated, full of good fruits. And the life and example 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 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 lawful 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 before 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 universally 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 believed and practised; for then all men would live peaceably 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 exceedingly ill used, we never find that they recommended violence, or desired the christians to take arms to propagate the gospel, and the christian religion. They pursued 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, hypocrisy, and pride; to pursue liberty from self-righteousness, 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 oppression, 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 abominations.

It is become a very common thing, for public teachers 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 admonitions, 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. Instead of, being instant in season, and out of season in preaching, exhorting, admonishing, and rebuking sinners, 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 criminality in it, and pursue vice without shame or fear. On the first day of the week, the day appointed for the worship of God, and religious instruction, the most part of modern audiences, instead of mercy, judgement, and faith, righteousness, temperance, and judgement 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 person, 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 acceptance 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 understood, 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 entertained merely with the enticing words which man's wisdom teacheth, but are not instructed in the righteousness which pleaseth God? When they hear nothing except the jargon of the schoolmen, the cant of orators, or the dry insipid reasonings of the philosophers; such doctrines may teach them to wrangle, and dispute, 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 example, that pride, which has been and will be the bane of 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 Tillotson, Sherlock, Gibson, Secker, and Herring, which are now become the standard of pulpit eloquence in Great Britain, the atonement of Christ, as the sole requisite 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 dignity 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 impossible there can be true peace in the world; for as 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 supplanted them. That strife which our saviour saw rising among his disciples, who should be the greatest? and which he checked with an early prohibition, 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 believe 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 written in the scriptures, concerning him were fulfiled, and accomplished. When he made those that came to apprehend 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 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 consistent 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 lawful means of defence.

BUT in all cases of defence, it ought to be particularly 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 counteracting 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 retaliation; 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 former injury which they may have received from them. Those that can hurt their enemies designedly, and wilfully, 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 believe it, to restrain their passions, and behave soberly. There is a great difference between steadfastness and outrage, between defending truth, and committing injustice in support of it. The gospel allows all men to defend themselves, and their just rights, against violence, and assault, and to resist even unto blood, striving against sin, but there is neither precept nor example 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 themselves 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 appealed unto Caesar. This was claiming the defence 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 privilege of good subjects in perfect consistency with all the doctrines of the Gospel. They may also remonstrate 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 forbids. If they are citizens they may claim the right of all other good subjects, and what the laws allow others to claim, cannot be denied them without injustice. To become passive slaves, is inconsistent with the character 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 tyrannize 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 pretend 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 Christian 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 appears to have a very ill grace, for men professing the Christian religion to pretend to have a right to impose 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 persecutor, but comes with an ill grace from those who profess to be Christians. If Christians, when oppressed by Christians, have a right to no other remedy except 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 dominion, 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 not appear that Christians, when advanced to power, are exalted above the laws of Christ, but that a Christian 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 Christian 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 virtue of their exaltation, they then turn Christianity into a system of Heathenism, and renounce the Christian 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 forgets 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 religion does not make void his authority as a magistrate, nor free subjects from their obedience to him in lawful commands, yet such a practice totally divests 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 ridiculous 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 principles of the gospel. For one part of men professing Christianity, to tell another that the gospel obliges them to suffer oppression at their hands patiently, is the same thing as to say that they themselves have renounced Christianity, and are no longer subject to the gospel. For what precept or doctrine of the Christian religion give any denomination 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 Christian 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 away 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 sanction of a prophet could not have rendered it lawful; for obedience to the lawful commandments of magistrates, 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 privileges 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, attended 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 answered, 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 preserve our own life as well as the lives of others, which could not be done provided we were not allowed to resist unjust violence, from whatever source it may proceed. 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 forfeited 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 allows, and he certainly has a right to defend himself 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 Gospel 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 principle 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 defend 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 religion is not to be propagated by fighting, and weapons of offence.—And that it is lawful for Christians to defend themselves against unjust violence and assault. I shall now conclude with giving a few rules for observing the intention of the Gospel, and preserving the peace of society.

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. Example 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 families, 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 to proceed in the same path, will prove honest to them, any farther than the fear of punishment may influence 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, after 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 entertainment, and our translation of the bible is the best English author that we have. All our best authors, partake of sublimity in proportion as they imitate 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 informs us of what never could have been known without 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 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 wicked 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 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, having their children in subjection; whether they worship 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 discharge 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 teachers in the fear and service of God? What is the reason 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; 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 suffer 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 abuses 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 society.

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 sabbath day be kept holy; that no unlawful thing be avowedly done on that holy day: that those sports and diversions that may be lawful on other days be restrained on the Lord's-day. It has but an ungodly like appearance 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 without 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 officers 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 public 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. Remember that he is not a good subject that only reverences 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 magistrates is not merely a political institution, it is an ordinance 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 lawful 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 without ceasing to be members of our church, or undergoing 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.

FINIS.

Notes

†
Isaiah xxxii. 17.
↵

*
II Kings, vi. 32.
↵

AN ALARM WITHOUT CAUSE: OR, THE ADMINISTRATION OF PEACE SUPPORTED BY THE SWORD OF THE SPIRIT; AN EVENING LECTURE.

DELIVERED IN THE HIGH-BRIDGE MEETING, NEWCASTLE,

By the REVd J. MURRAY.

He that hath no Sword, let him sell his Garment and buy one.—
LUKE xxii. 36.

Ah how the words of mercy frighten Tyrants!

Thus Conscience doth make cowards of us all—

NEWCASTLE UPON TYNE: Printed by and for T. ROBSON; and sold at his shop, Head of the Great-Market.

TO THE RIGHT WORSHIPFUL FRANCIS FORSTER, Esq Mayor.

SIR,

YOUR prudent, steady, and wise conduct, as chief magistrate of this populous Corporation, in a time of much alarm, entitles you to the regard of all the subjects in this place. You, Sir, knew the tempers of the people better than to dread any danger from them without cause, and wisely prevented all real alarms, by shewing that you feared none. The Protestant Association, who will yield to none in their loyalty to their sovereign lord, King GEORGE, as well as their duty to magistrates, are much obliged to you for your unsuspicious behaviour towards them: and, I Sir, as a member of that Association, render you my hearty thanks for what I have experienced of this sort when some weak minds were alarmed at the words of the following text, when they saw it in the Newspapers.

THE Discourse is now presented to you for your perusal, and if it could confer any honour or advantage, you deserve it.

I am, with the greatest respect, Your most Humble Servant, JAMES MURRAY.
NEWCASTLE, July 12, 1780.

Information about this book

Title statement

An alarm without cause: or, the administration of peace supported by the sword of the spirit; ... Delivered in the High-bridge Meeting, Newcastle, by the Revd J. Murray.

Murray, James, 1732-1782.

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University of Oxford Text Archive
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ID [ota]

http://ota.ox.ac.uk/id/3534

ID [isbn10]

1106005333

ID [isbn13]

9781106005335

ID [TCP]

K017897.000

ID [BIBNO]

CW3320410718

ID [ECRP]

0553302900

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Source

— An alarm without cause: or, the administration of peace supported by the sword of the spirit; ... Delivered in the High-bridge Meeting, Newcastle, by the Revd J. Murray., Murray, James, 1732-1782.. 30p. ; 8⁰. Newcastle upon Tyne :: printed by and for T. Robson; and sold at his shop,. [1780?]. [Reproduction of original from the Huntington Library.] [English Short Title Catalog, ESTCN46039.] [Electronic data. Farmington Hills, Mich. : Thomson Gale, 2003. Page image (PNG). Digitized image of the microfilm version produced in Woodbridge, CT by Research Publications, 1982-2002 (later known as Primary Source Microfilm, an imprint of the Gale Group).]

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