that his lordship's assertion is neither proved nor qualified in any degree by this observation, supposing it to be intirely right. But in truth, the example of Christ's sufferings is proposed just as much to subjects considered as such as it is to slaves considered as such. His lordship (here) lays very great stress on this; that the example of Christ is by St. Peter connected immediately to the case of slaves, which can signify little to his cause; since all the reasons given by St. Peter to inforce the example are such as equally concern all, whether slaves or not; and in the very next chapter the example is expressly proposed to all. It had been most certainly a very invidious thing for the Apostles directly to have said that governors would be injurious to their subjects, and might have drawn on Christians the indignation and wrath of the powers of the world: for this reason St. Peter seems purposely to avoid (as St. Paul does likewise) putting the case of unjust princes, and does with great address put the case of hard and ill usage with respect to masters, which is immediately subjoined to what he says to subjects; and then proposes the example of Christ, and urges it with such reasons as he knew would reach every Christian's case suffering wrongfully, whether it were under the oppression of a prince or of a master. I am the more inclined to think that this was really his design, from observing how St. Peter conducts himself in speaking to Christian subjects, chapters ii. and iii. Having largely treated of the duty of subjects from verse 13. to 17. inclusively, he throws in the case of servants and hard masters in one single verse, and goes immediately within a verse or two to the example of Christ, and urges it to the end of the chapter, on reasons common to all sorts of Christians; which makes it probable that he chose to speak of servants in this place on purpose that he might propose the case of unjust suffering, and yet without expressly applying to magistrates so as to give offence. This I say is probable, especially considering that in the third chapter he speaks expressly to all sorts of Christians, and puts the case of their suffering for righteousness' sake; but then having mentioned their suffering wrongfully, he industriously avoids mentioning of magistrates at the same time; and when he exhorts Christians not to fear those who might so evilly intreat them, he

names no person, but gives a relative without an antecedent, rather than he would name civil governors; But and if (says he) ye suffer for righteousness' sake, happy are ye :' ròv dè φόβον αὐτῶν μὴ φοβηθῆτε· “ and be not afraid of their terror. Of whose terror? Look back, and you will find no persons mentioned to whom the word their can refer; and the Apostle seems to me on purpose to suppress the mention of them, that he might not offend; for that he had the civil powers in his eye is pretty plain from chap. iv. 15. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy body in other men's affairs,' is áλλorpioeπíσKOπos, as a spy, or pryer into matters in which he is not concerned; and the word as properly signifies meddlers in politics as in private affairs. Now pray consider under what power and from what hands do men suffer as murderers, as thieves, &c. Private men do not punish for robbery or murder, but magistrates do; can it then be supposed that St. Peter had not magistrates in his view when he said this? He adds in the next verse, 'yet if any man suffer as a Christian, let him not be ashamed.' To suffer as a Christian is to suffer for being a Christian, and for rejecting and despising the common and professed idolatry; and punishment on this account was not administered by private persons, but by magistrates; and therefore St. Peter, speaking of the sufferings of Christians, chapters iii. and iv. had regard to their suffering under the civil powers; and yet, chap. iii. 18. he does expressly apply the example of Christ's sufferings to this case: not indeed to prove that the magistrate had a right to injure Christians, but to show Christians how they ought to bear the calamities which they suffered wrongfully. And the very same application belongs to slaves; for the example of Christ recommended even to them, does not (as his lordship confesses*) prove that they may in no case seek a remedy; but it shows them how to bear with patience the miseries which they endure for righteousness' sake, or without deserving them. And let any man now consider the case, and tell me what could carry his lordship into so strange an assertion as this, that the example of Christ is much more peculiarly fit for slaves

* Answer to Dr. Atterbury, p. 63.

than subjects? I know but of one thing that can be said to this; namely, that possibly St. Peter might write this with an eye to the Jews, under whose malice sometimes the Christians suffered as Christians. But that could not be the case here; for St. Peter writes to the Christians of the dispersion, rais лapeñidnμois, to the 'strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia;' countries where the Jews had no power to put their malice in execution, and therefore they could not be intended by the Apostle; and there was no power but the civil power to which the Apostle could refer with respect to all these countries; for that he did not speak of private malice or private injuries, has been already shown.

Nor is it any wonder that St. Peter should apply the example of Christ to Christians suffering under the civil powers for righteousness' sake, when our Saviour himself had so applied it before him. In the 10th of St. Matthew our blessed Lord sends forth the twelve to preach, and tells them, verse 18. 'Ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles:' and after describing to them many circumstances of the persecution they were to undergo, he adds, verses 24-26. The disciple is not above his master, nor the servant above his lord; it is enough for the disciple that he be as his master, and the servant as his lord: if they have called the master of the house Beelzebub, how much more shall they call them of his household: fear them not therefore.' And at verse 28. he says, Fear not them which kill the body,' &c. In the 24th of St. Matthew, in the 13th of St. Mark, and 21st of St. Luke, he tells them they shall be delivered up to the synagogues, and into prisons, being brought before kings and rulers for his name's sake :' and exhorts them to possess their souls in patience.' In the 15th of St. John our Lord is on the same subject, and there expressly sets his own example before his disciples: If the world hate you, ye know that it hated me before it hated you. Remember the word that I said unto you, the servant is not greater than the lord. If they have persecuted me, they will also persecute you: verses 18. 20. And at chapter xvi. verse 33. he thus encourages them: In the world ye shall have

tribulation: but be of good cheer; I have overcome the world.'

Thus you see our Saviour proposes his example to such as were not slaves; to such as were to suffer under the power of kings and rulers: not to justify rulers in their abusing Christians, but to arm Christians with patience when they suffer wrongfully. And shall we now, after having seen that Christ himself proposes his example to Christians of all ranks, and who were to suffer from civil powers, say with his lordship, that the example of Christ is much more peculiarly fit to be urged to slaves than to subjects? I hope I have said enough on this head to make his lordship reconsider what he seems to affirm, that the example of Christ's sufferings is never proposed in Scripture to subjects, and always to slaves.

His lordship's third reason is, "3. that the New Testament itself represents the humiliation and low estate of Christ in this world by the condition of slaves, the lowest and most helpless part of mankind, and never once by the low estate or helpless condition of civil subjects as such; which would have been, had they been put in the New Testament in the same circumstances with slaves."

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By the condition of slaves." Slaves, you must remember. are in his lordship's sense such as are bought and sold in markets for the service of their masters; and I do affirm that the Scripture never thus represents the low estate of Christ. I will begin with desiring the reader to consider a passage in St. John, because our Saviour is there pressing his own example in one of the most servile things that ever he did, on all his disciples. In the 13th of St. John we read that our Saviour 'rising from supper laid aside his garments, and took a towel and girded himself;' then 'poured water into a bason, and washed his disciples' feet, and wiped them with the towel wherewith he was girded.' Here, if ever, we might expect to find our Saviour's low estate represented by the condition of a slave; but we shall find nothing less. This history is introduced by the Apostle with an express declaration of the great power and dignity of our Saviour, Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God. He riseth from supper, and laid aside his gar

ments, and took a towel,' &c. verses 3. 4. And after the work was over, our blessed Saviour, in applying this very example to his disciples, begins with reminding them of his own superiority over them: Ye call me Master and Lord, and ye say well, for so I am :' ver. 13. Is this like one whose estate the Scripture is to represent by the condition of a slave? But let us hear the rest: ' If I then, your Lord and Master, have washed your feet, ye ought also to wash one another's feet :' ver. 14. The reason of which is expressed at ver. 16. Verily, verily, I say unto you, the servant is not greater than his lord; neither he that is sent greater than he that sent him:' that is, if I the greatest among you have not thought it below me to condescend to wash your feet, let none of you who are confessedly my inferiors, think much to do the same office of love and humility: so that this example of our Lord in so servile an employment is so far from being founded in a representation of his estate by the condition of a slave, that it is really inconsistent with it; for one who was to personate a slave in washing of other's feet, though he might recommend his example of patience and submission to his duty, yet he could not say as our Lord does, consider what the greatest among you has done; what I your Lord and Master have done, not as bound in duty to you my servants, but out of love and humility, and never think it below you to do likewise. This is an exhortation not fit for a slave to make; a slave cannot urge his great love or great humility in doing what his condition requires of him, nor can he plead his example as an argument to the highest for condescension towards the lowest. But thus our Saviour pleads his example, not looking on himself as a slave, but as a Lord and Master, as one into whose hands the Father had given all things.' What shall we say then; that the example of Christ is much more peculiarly fit for slaves than for subjects? God forbid !

So again, in the 20th of St. Matthew, when there was indignation among the disciples occasioned by the petition of the mother of Zebedee's children and her sons, our Saviour exhorts them all to humility; whosoever will be chief among you, let him be your servant:' verse 27. and then sets before them his own example; even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for