Hear then what this great Prophet saith, whom every Soul is commanded to hear, under the Pain of being cut off, Matt. v. from Verse 38. to the End of the Chapter. Revenge forbidden by Christ.For thus he saith: Ye have heard that it hath been said, An Eye for an Eye, and a Tooth for a Tooth: But I say unto you, that ye resist not Evil; but whosoever shall smite thee on thy right Cheek, turn to him the other also. And if any Man will sue thee at the Law, and take away thy Coat, let him have thy Cloak also. And whosoever shall compel thee to go a Mile, go with him twain. Give to him that asketh thee; and from him that would borrow of thee, turn not thou away. Ye have heard that it has been said, Thou shalt love thy Neighbour, and hate thine Enemy: But I say unto you, Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you, that ye may be the Children of your Father which is in Heaven. For he maketh his Sun to rise on the Evil and on the Good, and sendeth Rain on the Just and on the Unjust. For if ye love them which love you, what Reward have ye? Do not even the Publicans the same? And if ye salute your Brethren only, what do you more than others? Do not even the Publicans so? Be ye therefore perfect, even as your Father which is in Heaven is perfect.

The Law of Christ more perfect than that of Moses.These Words, with Respect to Revenge, as the former in the Case of Swearing, do forbid some Things, which in Time past were lawful to the Jews, considering their Condition and Dispensation; and command unto such as will be the Disciples of Christ, a more perfect, eminent, and full Signification of Charity, as also Patience and Suffering, than was required of them in that Time, State, and Dispensation by the Law of Moses. This is not only the Judgment of most, if not all, the ancient Fathers, so called, of the first three hundred Years after Christ, but also of many others, and in general of all those who have rightly understood and propagated the Law of Christ concerning Swearing, as appears from Justin Martyr in Dialog. cum Tryph. ejusdemque Apolog. 2. Item ad Zenam. Tertul. de Corona Militis. Testimonies of the Fathers against Fighting.It. Apolog. Cap. 21. and 37. It. Lib. de Idolol. Cap. 17, 18, 19. It. ad Scapulam. Cap. 1. It. adversus Jud. Cap. 7. and 9. It. adv. Gnost. Cap. 13. It. ad. Marc. Cap. 4. It. Lib. de Patientia C. 6. 10. Orig. cont. Celsum, Lib. 3. 5. 8. It. in Josuam Hom. 12. Cap. 9. It. in Mat. Cap. 26. Tract. 35. Cyp. Epist. 56. It. ad Cornel. Lactan. de Just. Lib. 5. C. 18. Lib. 6. C. 20. Ambr. in Luc. xxii. Chrysost. in Mat. v. Horn. 18. It. in Mat. xxvi. Hom. 85. It. Lib. 2. de Sacerdotio. It. in 1 Cor. xiii. Chromat. in. Mat. v. Jerome ad Ocean. It. Lib. Epist. P. 3. Tom. 1. Ep. 2. Athan. de Inc. Verb. Dei. Cyrill. Alex. Lib. 11. in Johan. Cap. xxv. 26. Yea, Augustine, although he vary much in this Matter, notwithstanding in these Places he did condemn Fighting, Epist. 158, 159, 160. It. ad Judices, Epist. 203. It. ad Darium, &. Lib. 21. It. ad Faustum. Cap. 76. Lib. 22. de Civit. ad Marc. Cap. 6. as Sylburgius relates. Euthym. in Mat. xxvi. and many others of this Age. Erasmus in Luc. Cap. 3. & 22. Ludov. Vives in Introduc. ad Sap. J. Ferus, Lib. 4. Comment. in Mat. vii. & Luc. xxii.

The Laws of Christ in the New Testament are irreconcileable to Persecution, Wars, and Fighting.From hence it appears, that there is so great a Connexion betwixt these two Precepts of Christ, that as they were uttered and commanded by him at one and the same Time, so the same Way they were received by Men of all Ages, not only in the first Promulgation by the little Number of the Disciples, but also after the Christians increased in the first three hundred Years. Even so in the Apostasy, the one was not left and rejected without the other; and now again in the Restitution, and renewed Preaching of the Eternal Gospel, they are acknowledged as eternal and unchangeable Laws, properly belonging to the Evangelical State and Perfection thereof; from which if any withdraw, he falls short of the Perfection of a Christian Man.

And truly the Words are so clear in themselves, that, in my Judgment, they need no Illustration to explain their Sense: For it is as easy to reconcile the greatest Contradictions, as these Laws of our Lord Jesus Christ with the wicked Practices of Wars; for they are plainly inconsistent. Whoever can reconcile this, Resist not Evil, with resist Violence by Force: again, Give also thy other Cheek, with strike again; also Love thine Enemies, with spoil them, make a Prey of them, pursue them with Fire and Sword; or, Pray for those that persecute you, and those that calumniate you, with persecute them by Fines, Imprisonments, and Death itself; and not only such as do not persecute you, but who heartily seek and desire your eternal and temporal Welfare: Whoever, I say, can find a Means to reconcile these Things, may be supposed also to have found a Way to reconcile God with the Devil, Christ with Antichrist, Light with Darkness, and Good with Evil. But if this be impossible, as indeed it is, so will also the other be impossible; and Men do but deceive themselves and others, while they boldly adventure to establish such absurd and impossible Things.

First, Christ commands, That [159]we should love our Enemies; but War, on the contrary, teacheth us to hate and destroy them.

Secondly, The Apostle saith, That [160]we war not after the Flesh, and that we fight not with Flesh and Blood; but outward War is according to the Flesh, and against Flesh and Blood; for the shedding of the one, and destroying of the other.

Thirdly, The Apostle saith, That [161]the Weapons of our Warfare are not carnal, but spiritual; but the Weapons of outward Warfare are carnal, such as Cannon, Muskets, Spears, Swords, &c. of which there is no Mention in the Armour described by Paul.

Fourthly, Because James testifies, That [162]Wars and Strifes come from the Lusts, which war in the Members of carnal Men; but Christians, that is, those that are truly Saints, have crucified the Flesh, with its Affections and Lusts; therefore they cannot indulge them by waging War.

Fifthly, Because the Prophets Isaiah and Micah have expresly prophesied, That [163]in the Mountain of the House of the Lord, Christ shall judge the Nations, and then they shall beat their Swords into Plowshares, &c. Primitive Christians most averse from War. And the ancient Fathers of the first three hundred Years after Christ did affirm these Prophecies to be fulfilled in the Christians of their Times, who were most averse from War; concerning which Justin Martyr, Tertullian, and others may be seen: Which need not seem strange to any, since Philo Judæus abundantly testifies of the Essenes, That there was none found among them that would make Instruments of War. But how much more did Jesus come, that he might keep his Followers from fighting, and might bring them to Patience and Charity?

Sixthly, Because the Prophet foretold, That [164]there should none hurt nor kill in all the Holy Mountain of the Lord; but outward War is appointed for killing and destroying.

Seventhly, Because Christ said, That [165]his Kingdom is not of this World, and therefore that his Servants shall not fight; therefore those that fight are not his Disciples nor Servants.

Eighthly, Because he reproved Peter for the Use of the Sword, saying, [166]Put up again thy Sword into his Place: For all they that take the Sword, shall perish with the Sword. Concerning which Tertullian speaks well, Lib. de Idol. “How shall he fight in Peace without a Sword, which the Lord did take away? For although Soldiers came to John, and received a Form of Observation; if also the Centurion believed afterwards, he disarmed every Soldier in disarming of Peter.” Idem. de Coron. Mil. asketh, “Shall it be lawful to use the Sword, the Lord saying, That he that useth the Sword, shall perish by the Sword?”

Ninthly, Because the Apostle admonisheth Christians, [167]That they defend not themselves, neither revenge by rendering Evil for Evil; but give Place unto Wrath, because Vengeance is the Lord’s. Be not overcome of Evil, but overcome Evil with Good. If thine Enemy hunger, feed him; If he thirst, give him Drink. But War throughout teacheth and enjoineth the quite contrary.

Tenthly, Because [168]Christ calls his Children to bear his Cross, not to crucify or kill others; to Patience, not to Revenge; to Truth and Simplicity, not to fraudulent Stratagems of War, or to play the Sycophant, which John himself forbids; to flee the Glory of this World, not to acquire it by warlike Endeavours; therefore War is altogether contrary unto the Law and Spirit of Christ.

Answ.I answer as before, 1. That Abraham offered Sacrifices at that Time, and circumcised the Males; which nevertheless are not lawful for us under the Gospel.

Israelites going to War enquired of the Oracle of God.2. That neither defensive nor offensive War was lawful to the Israelites of their own Will, or by their own Counsel or Conduct; but they were obliged at all Times, if they would be successful, first to enquire of the Oracle of God.

3. That their Wars against the wicked Nations were a Figure of the Inward War of the true Christians against their Spiritual Enemies, in which we overcome the Devil, the World, and the Flesh.

4. Something is expresly forbidden by Christ, Mat. v. 38, &c. which was granted to the Jews in their Time, because of their Hardness; Some Things permitted in the Old Testament, because of Hardness of Heart.and on the Contrary, we are commanded that singular Patience and Exercise of Love, which Moses commanded not to his Disciples. From whence Tertullian saith well against Marc. “Christ truly teacheth a new Patience, even forbidding the Revenge of an Injury, which was permitted by the Creator.” And Lib. de Patien. “The Law finds more than it lost, by Christ saying,” Love your Enemies. And in the Time of Clem. Alex. Christians were so far from Wars, that he testified that they had no Marks or Signs of Violence among them, saying, “Neither are the Faces of Idols to be painted, to which so much as to regard is forbidden: Neither Sword nor Bow to them that follow Peace; nor Cups to them who are moderate and temperate,” as Sylvius Disc. de Rev. Belg.

Object.Secondly, They object, That Defence is of natural Right, and that Religion destroys not Nature.

Answ.I answer, Be it so; but to obey God, and commend ourselves to him in Faith and Patience, is not to destroy Nature, but to exalt and perfect it; to wit, to elevate it from the natural to the supernatural Life, by Christ living therein, and comforting it, that it may do all Things, and be rendered more than Conqueror.

Object.Thirdly, They object, That John did not abrogate or condemn War, when the Soldiers came unto him.

Answ.I answer, What then? The Question is not concerning John’s Doctrine, but Christ’s, whose Disciples we are, not John’s: For Christ, and not John, is that Prophet, whom we ought all to hear. And although Christ said, [169]That a greater than John the Baptist was not among Men born of Women; yet he adds, That the least in the Kingdom of God is greater than he. But what was John’s Answer, that we may see if it can justify the Soldiers of this Time? For if it be narrowly observed, it will appear, that what he proposeth to Soldiers doth manifestly forbid them that Employment; for he commands them [170]not to do Violence to any Man, nor to defraud any Man; but that they be content with their Wages. Consider then what he dischargeth to Soldiers, viz. Not to use Violence or Deceit against any; which being removed, let any tell how Soldiers can war? For is not Craft, Violence, and Injustice, three Properties of War, and the natural Consequences of Battles?

Object.Fourthly, They object, That Cornelius, and that Centurion, of whom there is Mention made, Mat. viii. 5. were Soldiers; and there is no Mention that they laid down their military Employments.

Answ.I answer; Neither read we that they continued in them. But it is most probable that if they continued in the Doctrine of Christ (and we read not any where of their Falling from the Faith) that they did not continue in them; especially if we consider, that two or three Ages afterwards Christians altogether rejected War, or at least a long While after that Time, if the Emperor Marc. Aurel. Anton. be to be credited, who writes thus:——“I prayed to my Country Gods; but when I was neglected by them, and observed myself pressed by the Enemy; considering the Fewness of my Forces, I called to one, and intreated those, who with us are called Christians, and I found a great Number of them: Christians instanced, that did not War.And I forced them with Threats, which ought not to have been, because afterwards I knew their Strength and Force:” Therefore they betook themselves neither to the Use of Darts nor Trumpets, “for they use not so to do, for the Cause and Name of their God, which they bear in their Consciences:” And this was done about an hundred and sixty Years after Christ. To this add those Words, which in Justin Martyr the Christians answer, [Greek: ou polemoumen tois echthrois: ου πολεμουμεν τοις εχθροις], that is, We fight not with our Enemies. And moreover the Answer of Martin to Julian the Apostate, related by Sulpitius Severus: “I am a Soldier of Christ, therefore I cannot fight;” which was three hundred Years after Christ. It is not therefore probable that they continued in warlike Employments. How then are Vincentius Lyrinensis and the Papists consistent with their Maxim, “That which always, every where, and by all was received,” &c. And what becomes of the Priests, with their Oath, “That they neither ought nor will interpret the Scripture, but according to the universal Consent of the Fathers,” so called? “For it is as easy to obscure the Sun at Mid-day, as to deny that the Primitive Christians renounced all Revenge and War.”

And although this Thing be so much known; yet it is as well known that almost all the modern Sects live in the Neglect and Contempt of this Law of Christ, and likewise oppress others, who in this agree not with them for Conscience Sake towards God: Persecution for not bearing Arms, and not Fasting and Praying for Victory.Even as we have suffered much in our Country, because we neither could ourselves bear Arms, nor send others in our Place, nor give our Money for the buying of Drums, Standards, and other Military Attire. And lastly, Because we could not hold our Doors, Windows, and Shops close, for Conscience Sake, upon such Days as Fasts and Prayers were appointed, to desire a Blessing upon, and Success for the Arms of the Kingdom or Commonwealth under which we live; neither give Thanks for the Victories acquired by the Effusion of much Blood. By which forcing of the Conscience, they would have constrained our Brethren, living in divers Kingdoms, at War together, to have implored our God for contrary and contradictory Things, and consequently impossible; for it is impossible, that two Parties fighting together, should both obtain the Victory. And because we cannot concur with them in this Confusion, therefore we are subject to Persecution. Yea, and others, who with us do witness that the Use of Arms is unlawful to Christians, do look asquint upon us: But which of us two do most faithfully observe this Testimony against Arms? Either they, who at certain Times, at the Magistrate’s Order, do close up their Shops and Houses, and meet in their Assembly, praying for the Prosperity of their Arms, or giving Thanks for some Victory or other, whereby they make themselves like to those that approve Wars and Fighting; or we, who cannot do these Things for the same Cause of Conscience, lest we should destroy, by our Works, what we establish in Words; we shall leave to the Judgment of all prudent Men.

Object.Fifthly, They object, That Christ, Luke xxii. 36. speaking to his Disciples, commands them, That he that then had not a Sword, should sell his Coat, and by a Sword: Therefore, say they, Arms are lawful.

Answ.I answer; Some indeed understand this of the outward Sword, nevertheless regarding only that Occasion; otherwise judging, that Christians are prohibited Wars under the Gospel. Among which is Ambrose, who upon this Place speaks thus: “O Lord! Why commandest thou me to buy a Sword, who forbiddest me to smite with it? Why commandest thou me to have it, whom thou prohibitest to draw it? Unless perhaps a Defence be prepared, not a necessary Revenge; and that I may seem to have been able to revenge, but that I would not. For the Law forbids me to smite again; and therefore perhaps he said to Peter, offering two Swords, [It is enough] as if it had been lawful, until the Gospel-times, that in the Law there might be a Learning of Equity, but in the Gospel a Perfection of Goodness.” Peter offered two Swords.Others judge Christ to have spoken here mystically, and not according to the Letter; as Origen upon Mat. xix. saying, If any looking to the Letter, and not understanding the Will of the Words, shall sell his bodily Garment, and buy a Sword, taking the Words of Christ contrary to his Will, he shall perish; but concerning which Sword he speaks, is not proper here to mention. And truly when we consider the Answer of the Disciples, Master, behold, here are two Swords; understanding it of outward Swords; and again Christ’s Answer, It is enough; it seems that Christ would not that the Rest, who had not Swords (for they had only two Swords) should sell their Coats, and buy an outward Sword. Who can think that, Matters standing thus, he should have said, Two was enough? But however it is sufficient that the Use of Arms is unlawful under the Gospel.

Object.Sixthly, They object, That the Scriptures and old Fathers, so called, did only prohibit private Revenge, not the Use of Arms for the Defence of our Country, Body, Wives, Children and Goods, when the Magistrate commands it, seeing the Magistrate ought to be obeyed; therefore although it be not lawful for private Men to do it of themselves, nevertheless they are bound to do it by the Command of the Magistrate.

Answ.Christian Magistrates ought to obey the Command of their Master Christ. I Answer; If the Magistrate be truly a Christian, or desires to be so, he ought himself, in the first Place, to obey the Command of his Master, saying, Love your Enemies, &c. and then he could not command us to kill them; but if he be not a true Christian, then ought we to obey our Lord and King, Jesus Christ, whom he ought also to obey: For in the Kingdom of Christ all ought to submit to his Laws, from the highest to the lowest, that is, from the King to the Beggar, and from Cæsar to the Clown. But alas! Where shall we find such an Obedience? Lud. Vives against Arms.O desperate Fall! Concerning which Ludov. Viv. writes well, Lib. de Con. Vit. Christ. sub Turc. by Relation of Fredericus Sylvius, Disc. de Revol. Belg. P. 85. “The Prince entered into the Church, not as a true and plain Christian, which had indeed been most happy and desirable; but he brought in with him his Nobility, his Honours, his ARMS, his Ensigns, his Triumphs, his Haughtiness, his Pride, his Superciliousness; that is, He came into the House of Christ, accompanied with the Devil; and which could no ways be done, he would have joined two Houses and two Cities together, God’s and the Devil’s, which could not more be done, than Rome and Constantinople, which are distant by so long a Tract both of Sea and Land. (What Communion, saith Paul, is there betwixt Christ and Belial?) Their Zeal cooled by degrees, their Faith decreased, their whole Piety degenerated; instead whereof we make now use of Shadows and Images, and (as he saith) I would we could but retain these.” Thus far Vives. But Lastly, as to what relates to this Thing, since nothing seems more contrary to Man’s Nature, and seeing of all Things the Defence of one’s self seems most tolerable, as it is most hard to Men, so it is the most perfect Part of the Christian Religion, as that wherein the denial of Self and entire Confidence in God doth most appear; and therefore Christ and his Apostles left us hereof a most perfect Example. Concerning the present Magistrates of the Christian World.As to what relates to the present Magistrates of the Christian World, albeit we deny them not altogether the Name of Christians, because of the publick Profession they make of Christ’s Name, yet we may boldly affirm, that they are far from the Perfection of the Christian Religion; because in the State in which they are (as in many Places before I have largely observed) they have not come to the pure Dispensation of the Gospel. And therefore, while they are in that Condition, we shall not say, That War, undertaken upon a just Occasion, is altogether unlawful to them. For even as Circumcision and the other Ceremonies were for a Season permitted to the Jews, not because they were either necessary of themselves, or lawful at that Time, after the Resurrection of Christ, but because that Spirit was not yet raised up in them, whereby they could be delivered from such Rudiments; so the present Confessors of the Christian Name, who are yet in the Mixture, and not in the patient suffering Spirit, are not yet fitted for this Form of Christianity, and therefore cannot be undefending themselves, until they attain that Perfection. But for such whom Christ has brought hither, it is not lawful to defend themselves by Arms, but they ought overall to trust to the Lord.

[171]But if with Mordecai, to refuse to bow to proud Haman, and with Elihu not to give flattering Titles to Men, lest we should be reproved of our Maker; and if, according to Peter’s Example and the Angel’s Advice, to bow only to God, and not to our Fellow-servants; and if to call no Man Lord nor Master, except under particular Relations, according to Christ’s Command; I say, if these Things are not to be reproved, then are we not blameworthy in so doing.

If to be vain and gaudy in Apparel; if to paint the Face and plait the Hair; if to be clothed with Gold and Silver, and precious Stones; and if to be filled with Ribbands and Lace be to be clothed in modest Apparel; and if these be the Ornaments of Christians; and if that be to be humble, meek, and mortified, then are our Adversaries good Christians indeed, and we proud, singular, and conceited, in contenting ourselves with what Need and Conveniency calls for, and condemning what is more as superfluous; but not otherwise.

If to use Games, Sports, Plays; if to card, dice, and dance; if to sing, fiddle, and pipe; if to use Stage-plays and Comedies, and to lye, counterfeit, and dissemble, be to fear always; and if that be to do all Things to the Glory of God; and if that be to pass our Sojourning here in fear; and if that be to use this World as if we did not use it; and if that be not to fashion ourselves according to our former Lusts; to be not conformable to the Spirit and vain Conversation of this World; then are our Adversaries, notwithstanding they use these Things, and plead for them, very good, sober, mortified, and self-denying Christians, and we justly to be blamed for judging them; but not otherwise.

If the Profanation of the holy Name of God; if to exact Oaths one from another upon every light Occasion; if to call God to witness in Things of such a Nature, in which no earthly King would think himself lawfully and honourably to be a Witness, be the Duties of a Christian Man, I shall confess that our Adversaries are excellent good Christians, and we wanting in our Duty: But if the contrary be true, of Necessity our Obedience to God in this Thing must be acceptable.

If to revenge ourselves, or to render Injury, Evil for Evil, Wound for Wound, to take Eye for Eye, Tooth for Tooth; if to fight for outward and perishing Things, to go a Warring one against another, whom we never saw, nor with whom we never had any Contest, nor any Thing to do; being moreover altogether ignorant of the Cause of the War, but only that the Magistrates of the Nations foment Quarrels one against another, the Causes whereof are for the most Part unknown to the Soldiers that fight, as well as upon whose Side the right or wrong is; and yet to be so furious, and rage one against another, to destroy and spoil all, that this or the other Worship may be received or abolished; if to do this, and much more of this Kind, be to fulfil the Law of Christ, then are our Adversaries indeed true Christians, and we miserable Hereticks, that suffer ourselves to be spoiled, taken, imprisoned, banished, beaten, and evilly entreated, without any Resistance, placing our Trust only in GOD, that he may defend us, and lead us by the Way of the Cross unto his Kingdom. But if it be otherways, we shall certainly receive the Reward which the Lord hath promised to those that cleave to him, and, in denying themselves, confide in him.

And to sum up all, if to use all these Things, and many more that might be instanced; be to walk in the strait Way that leads to Life, be to take up the Cross of Christ, be to die with him to the Lusts and perishing Vanities of this World, and to arise with him in Newness of Life, and sit down with him in the heavenly Places, then our Adversaries may be accounted such, and they need not fear they are in the broad Way that leads to Destruction, and we are greatly mistaken, that have laid aside all these Things, for Christ’s Sake, to the crucifying of our own Lusts, and to the procuring to ourselves Shame, Reproach, Hatred, and Ill-will from the Men of this World: Not as if by so doing we judged to merit Heaven, but as knowing they are contrary to the Will of Him who redeems his Children from the Love of this World, and its Lusts, and leads them in the Ways of Truth and Holiness, in which they take delight to walk.