Chapter XXIV: Introduction (24)

And in all these _Jewish Constitutions_, however ceremonial, there was something of Good, to wit, in their Season, as prefiguring some Good: As by _Circumcision_, the _Purifications_, and other Things, the Holiness of God was typified, and that the _Israelites_ ought to be _holy_, _as their God was holy_. In the like Manner _Oaths_, under the _Shadows_ and _Ceremonies_, signified the _Verity of God_, his Faithfulness and Certainty; and therefore that we ought in all Things to speak and witness the Truth. [Sidenote: _Truth was before all Oaths._] But the _Witness of Truth_ was before all _Oaths_, and remains when all _Oaths_ are abolished; and this is the Morality of all _Oaths_; and so long as Men abide therein, there is no Necessity nor Place for _Oaths_, as _Polybius_ witnessed, who said, “The Use of _Oaths _in Judgment_ was rare among the Ancients; but by the growing _of_ Perfidiousness, _so grew also the Use of_ Oaths_.” [Sidenote: Oaths _supply presupposed Defects of Men’s Inconstancy._] To which agreeth _Grotius_, saying, “An Oath is only to be used as a Medicine, in Case of Necessity: A solemn Oath is not used but to supply Defect. The Lightness of Men, and their Inconstancy, begot Diffidence; for which Swearing was sought out as a Remedy.” _Basil_ the Great saith, “That Swearing is the Effect of Sin.” And _Ambrose_, “That Oaths are only a Condescendency for Defect.” _Chrysostom_ saith, “That an Oath entered when Evil grew, when Men exercised their Frauds, when all Foundations were overturned: That Oaths took their Beginning from the Want of Truth.” These and the Like are witnessed by many others with the fore-mentioned Authors. But what Need of Testimonies, where the Evidence of Things speaks itself? For who will force another to _swear_, of whom he is certainly persuaded that he abhors to _lie_ in his Words? And again, as _Chrysostom_ and others say, “For what End wilt thou force him to swear, whom thou believest not that he will speak the Truth?”

§. XII. That then which was not from the _Beginning_, which was of no Use in the _Beginning_, which had not its _Beginning_ first from the Will of God, but from the Work of the Devil, occasioned from Evil, to wit, from _Unfaithfulness_, _Lying_, _Deceit_; and which was at first only invented by Man, as a mutual Remedy of this Evil, in which they called upon the Names of their _Idols_; yea, that which, as _Jerome_, _Chrysostom_, and others testify, was given to the _Israelites_ by God, as unto Children, that they might abstain from the _idolatrous Oaths_ of the _Heathens_, Jer. xii. 16. whatsoever is so, is far from being a moral and eternal Precept. And _Lastly_, whatsoever by its Profanation and Abuse is polluted with Sin, such as are abundantly the _Oaths_ of these Times, by so often _swearing_ and _forswearing_, far differs from any necessary and perpetual Duty of a Christian: But _Oaths_ are so: Therefore, _&c._

[Sidenote: Object.] _Sixthly_, They object, _That God swore, _therefore_ to swear is good_.

[Sidenote: _Answ._] [Sidenote: _Athan._ in pass. & cruc. Dom.] I _answer_ with _Athanasius_; “Seeing it is certain it is proper in Swearing to swear by another, thence it appears, that God, to speak properly, did never swear but _only_ improperly: Whence, speaking to Men, he is said to swear, because those Things which he speaks, because of the Certainty and Immutability of his Will, are to be esteemed for Oaths.” Compare _Psalm_ cx. 4. where it is said, _The Lord did swear, and it did not repent him_, &c. [Sidenote: _God swears not by another, but by himself._] And _I swore _(saith he)_ by myself_: “And this is not an Oath; for he did not swear by another, which is the Property of an Oath, but by himself. Therefore God swears not according to the Manner of Men, neither can we be induced from thence to swear. But let us so do and say, and shew ourselves such by speaking and acting, that we need not an Oath with those who hear us; and let our Words of themselves have the Testimony of Truth: For so we shall plainly imitate God.”

[Sidenote: Object.] _Seventhly_, They object, _Christ did swear, and we ought to imitate him_.

[Sidenote: _Answ._] I _answer_, That Christ did not swear; and albeit he had sworn, being yet under the Law, this would no Ways oblige us under the Gospel; as neither _Circumcision_, or the Celebration of the _Paschal Lamb_. [Sidenote: _Jerome_ Lib. Ep. Part. 3. Tract. 1. Ep. 2.] Concerning which _Jerome_ saith, “All Things agree not unto us, who are Servants, that agreed unto our Lord, _&c._ The Lord swore as Lord, whom no Man did forbid to swear; but unto us, that are Servants, it is not lawful to swear, because we are forbidden by the Law of our Lord. Yet, lest we should suffer Scandal by his Example, he hath not sworn, since he commanded us not to swear.”

[Sidenote: Object.] _Eighthly_, They object, _That _Paul_ swore, and that often_, Rom. i. 9. Phil. i. 8. saying, _For God is my Record_. 2 Cor. xi. 10. _As the Truth of Christ is in me._ 2 Cor. i. 23. _I call God for a Record upon my Soul. I speak the Truth in Christ, I lie not_, Rom. ix. 1. _Behold, before God I lie not_, Gal. i. 20. _and so requires Oaths of others_. _I obtest thee _(saith he)_ before God and our Lord Jesus Christ_. 1 Thess. v. 27. _I charge you by the Lord, that this Epistle be read to all the Brethren. But _Paul_ would not have done so, if all Manner of Oaths had been forbidden by Christ, whose Apostle he was._

[Sidenote: _Answ._] To all which I _answer_, _First_, That the using of such Forms of Speaking is neither _Swearing_, nor so esteemed by our Adversaries. For when upon Occasion, in Matters of great Moment, we have said, _We speak the Truth in the Fear of God, and before him, who is our Witness, and the Searcher of our Hearts_, adding such Kind of serious Attestations, which we never refused in Matters of Consequence; nevertheless an _Oath_ hath moreover been required of us, [Sidenote: _The Ceremonies of an_ Oath.] with the Ceremony of putting our Hands upon the Book, the Kissing of it, the lifting up of the Hand or Fingers, together with this common Form of Imprecation, _So help me God_; or, _So truly Let the Lord God Almighty help me_. _Secondly_, This contradicts the Opinion of our Adversaries, because that _Paul_ was neither before a Magistrate that was requiring an Oath of him, nor did he himself administer the Office of a Magistrate, as offering an _Oath_ to any other. _Thirdly_, The Question is not what _Paul_ or _Peter_ did, but what their and our Master taught to be done; and if _Paul_ did _swear_ (which we believe not) he had sinned against the Command of Christ, even according to their own Opinion, because he _swore_ not before a _Magistrate_, but in an _Epistle_ to his Brethren.

[Sidenote: Object.] _Ninthly_, They object, _Isa._ lxv. 16. where speaking of the Evangelical Times, he saith, _That he who blesseth himself in the Earth, shall bless himself in the God of Truth; and he that sweareth in the Earth, shall swear by the God of Truth; because the former Troubles are forgotten, and because they are hid from mine Eyes. For behold I create new Heavens, and a new Earth. Therefore in these Times we ought to swear by the Name of the Lord._

[Sidenote: _Answ._] I _answer_, It is ordinary for the Prophets to express the greatest Duties of the _Evangelical Times_ in _Mosaical_ Terms, as appears among others from _Jer._ xxxi. 38, 39, 40. _Ezek._ xxxvi. 25. and 40. and _Isa._ xlv. 23. _I have sworn by myself, that unto me every Knee shall bow, every Tongue shall swear._ Where the Righteousness of the _New Jerusalem_, the Purity of the _Gospel_, with its _spiritual Worship_, and the Profession of the _Name of Christ_, are expressed under Forms of Speaking used to the _Old Jerusalem_ under the Washings of the Law, under the Names of Ceremonies, the Temple, Services, Sacrifices, Oaths, _&c._ [Sidenote: Swearing _is expressed by_ Confessing _under the Gospel._] Yea, that which the Prophet speaks here of _Swearing_, the Apostle _Paul_ interprets expresly of _Confessing_, saying, _Rom._ xiv. 11. _For it is written, As I live, saith the Lord, every Knee shall bow to me, and every Tongue shall confess to God_: Which being rightly considered, none can be ignorant but these Words which the Prophet writes under the Law, when the ceremonial Oaths were in Use, to wit, _Every Tongue shall swear_, were by the Apostle, being under the Gospel, when those _Oaths_ became abolished, expressed by, _Every Tongue shall confess_.

[Sidenote: Object.] _Tenthly_, They object, _But the Apostle _Paul_ approves Oaths used among Men, when he writes, _Heb. vi. 16._ For Men verily swear by the greater, and an Oath for Confirmation is to them an End of all Strife. But there are as many Contests, Fallacies, and Differences at this Time as there ever were; therefore the Necessity of Oaths doth yet remain._

[Sidenote: _Answ._] I _answer_; The Apostle tells indeed in this Place what Men at that Time did, who lived in Controversies and Incredulity; not what they ought to have done, nor what the Saints did, who were redeemed from Strife and Incredulity, and had come to Christ, the Truth and Amen of God. Moreover, he only alludes to a certain Custom usual among Men, that he might express the Firmness of the _Divine Promise_, in order to excite in the Saints so much the more _Confidence_ in God promising to them; not that he might instigate them to _swear_ against the Law of God, or confirm them in that; no, not at all: For neither doth 1 _Cor._ ix. 24. teach Christians the vain Races, whereby Men oftentimes, even to the Destruction of their Bodies, are wearied to obtain a corruptible Prize; so neither doth Christ, who is the _Prince of Peace_, teach his Disciples to fight, albeit he takes Notice, _Luke_ xiv. 31. what it behoveth such Kings to do who are accustomed to fight, as prudent Warriors therein. _Secondly_, As to what pertains to _Contests_, _Perfidies_, and _Diffidences_ among Men, which our Adversaries affirm to have grown to such an Height, that _Swearing_ is at present as necessary as ever, that we deny not at all: [Sidenote: _Deceit among the False, not the true Christians._] For we see, and daily Experience teacheth us, that all Manner of Deceit and Malice doth increase among worldly Men and false Christians; but not among true Christians. But because Men cannot trust one another, and therefore require _Oaths_ one of another, it will not therefore follow, That true Christians ought to do so, whom Christ has brought to Faithfulness and Honesty, as well towards God as one towards another, and therefore has delivered them from _Contests_, _Perfidies_, and consequently from _Oaths_.

[Sidenote: Object.] _Eleventhly_, They object, _We grant, That among true Christians there is not Need of Oaths; but by what Means shall we infallibly know them? It will follow then that Oaths are at present needful, and that it is lawful for Christians to swear; to wit, that such may be satisfied who will not acknowledge this and the other Man to be a Christian._

[Sidenote: _Answ._] [Sidenote: _Truth was before Oaths._] I _answer_, It is no Ways lawful for a Christian to _swear_, whom Christ has called to his essential Truth, which was before all _Oaths_, forbidding him to _swear_; and on the contrary, commanding him to speak the Truth in all Things, to the Honour of Christ who called him; that it may appear that the _Words_ of his Disciples may be as truly believed as the _Oaths_ of all the worldly Men. Neither is it lawful for them to be unfaithful in this, that they may please others, or that they may avoid their Hurt: For thus the Primitive Christians for some Ages remained faithful, who being required to _swear_, did unanimously answer, _I am a Christian, I do not swear_. What shall I say of the _Heathens_, some of whom arrived to that Degree? For _Diodorus Siculus_ relates, Lib. 16. [Sidenote: _Heathen Testimonies against Oaths._] “That the giving of the Right-hand was, among the _Persians_, a Sign of speaking the Truth.” And the _Scythians_, as _Qu. Curtius_ relates, said, in their Conferences with _Alexander_ the Great, “Think not that the _Scythians_ confirm their Friendship by Swearing; they swear by keeping their Promises.” _Stobæus, Serm._ 3. relates, That _Solon_ said, “A good Man ought to be in that Estimation that he need not an Oath; because it is to be reputed a Lessening of his Honour if he be forced to swear.” _Pythagoras_, in his Oration, among other Things hath this Maxim, as that which concerns the Administration of the Commonwealth: “Let no Man call God to witness by an Oath, no not in Judgment; but let every Man so accustom himself to speak, that he may become worthy to be trusted even without an Oath.” _Basil_ the Great commends _Clinias_ an Heathen, “That he had rather pay three Talents, which are about _three thousand Pounds_, than swear.” _Socrates_, as _Stobæus_ relates, _Serm._ 14. had this Sentence, “The Duty of good Men requires that they shew to the World that their Manners and Actions are more firm than Oaths.” The same was the Judgment of _Isocrates_. _Plato_ also stood against _Oaths_ in his Judgment _de Leg._ 12. _Quintilianus_ takes Notice, “That it was of old a Kind of Infamy, if any was desired to swear; but to require an Oath of a Nobleman, was like an examining him by the Hangman.” The Emperor _Marcus Aurelius Antoninus_ saith, in his Description of a good Man, “Such is his Integrity, that he needs not an Oath.” So also some _Jews_ did witness, as _Grotius_ relates out of _Maimonides_, “It is best for a Man to abstain from all Oaths.” The _Essenes_, as _Philo Judæus_ relates, “Did esteem their Words more firm than Oaths; and Oaths were esteemed among them as needless Things.” And _Philo_ himself, speaking of the Third Commandment, explains his Mind thus, _viz._ “It were better altogether not to swear, but to be accustomed always to speak the Truth, that naked Words might have the Strength of an Oath.” And elsewhere he saith, “It is more agreeable to natural Reason altogether to abstain from Swearing; _persuading_, That whatsoever a good Man saith may be equivalent with an Oath.”

[Sidenote: Oaths _abrogated by Christ._] Who then needs further to doubt, but that since Christ would have his Disciples attain the highest Pitch of Perfection, he abrogated _Oaths_, as a Rudiment of Infirmity, and in Place thereof established the Use of _Truth_? Who can now any more think that the _holy Martyrs_ and _ancient Fathers_ of the first three hundred Years, and many others since that Time, have so opposed themselves to _Oaths_, that they might only rebuke vain and rash _Oaths_ by the Creatures, or Heathen Idols, which were also prohibited under the _Mosaical Law_; and not also _Swearing_ by the true God, in Truth and Righteousness, which was there commanded? [Sidenote: _The Testimonies of the Fathers against _Oaths_ and _Swearing.] As _Polycarpus, Justin Martyr_, Apolog. 2. and many _Martyrs_, as _Eusebius_ relates. _Tertullian_, in his Apol. Cap. 32. ad _Scap._ Cap. 1. of Idolatry, Cap. 11. _Clem. Alexandrinus_, Strom. Lib. 7. _Origen_, in Mat. Tract. 25. _Cyprianus_, Lib. 3. _Athanasius_, in pass. & cruc. Domini Christi. _Hilarius_ in Mat. v. 34. _Basilius Magn._ in Psalm xiv. _Greg. Nyssenus_ in Cant. Orat. 13. _Greg. Nazianzenus_ in Dialog. contra juramenta. _Epiphanius_ adversus Heres. Lib. 1. _Ambros._ de Virg. Lib. 3. Idem in Mat. v. _Chrysostom_ in Genes. Homil. 15. Idem Homil. in Act. Apost. Cap. 3. _Jerome_ Epistol. Lib. Part. 3. Ep. 2. Idem in Zech. Lib. 2. Cap. 8. Idem in Mat. Lib. 1. Cap. 5. _Augustinus_ de Serm. Dom. Serm. 28. _Cyrillus_ in Jer. iv. _Theodoretus_ in Deut. vi. _Isidorus Pelusiota_ Ep. Lib. 1. Epist. 155. _Chromatius_ in Mat. v. _Johannes Damascenus_, Lib. 3. Cap. 16. _Cassiodorus_ in Psalm xciv. _Isidorus Hispalensis_, Cap. 31. _Antiochus_ in Pandect. Script. Hom. 62. _Beda_ in Jac. v. _Haimo_ in Apoc. _Ambrosius Ansbertus_ in Apoc. _Theophylactus_ in Mat. v. _Paschasius Radbertus_ in Mat. v. _Otho Brunsselsius_ in Mat. v. _Druthmarus_ in Mat. v. _Euthymius Eugubinus_ Bibliotheca vet. Patr. in Mat. v. _Oecumenius_ in Jac. Cap. 5. Ver. 12. _Anselmus_ in Mat. v. the _Waldenses_, _Wickliff_, _Erasmus_, in Mat. v. and in Jac. v. Who can read these Places and doubt of their Sense in this Matter? And who, believing that they were against all _Oaths_, can bring so great an Indignity to the Name of Christ, as to seek to subject again his Followers to so great an Indignity? Is it not rather Time that all good Men should labour to remove this Abuse and Infamy from _Christians_?

[Sidenote: Object.] _Lastly_, They object, _This will bring in Fraud and Confusion; for Impostors will counterfeit Probity, and under the Benefit of this Dispensation will lie without Fear of Punishment_.

[Sidenote: _Answ._] _I answer_, There are two Things which oblige a Man to speak the Truth: _First_, Either the Fear of God in his Heart, and Love of Truth; for where this is, there is no Need of _Oaths_ to speak the Truth; [Sidenote: _The Punishment of Liars._] or, _Secondly_, The Fear of Punishment from the Judge. Therefore let there be the same, or rather greater Punishment appointed to those who pretend so great Truth in Words, and so great Simplicity in Heart that they cannot lie, and so great Reverence towards the Law of Christ, that for Conscience Sake they deny to _swear_ in any wise, if they fail; and so there shall be the same good Order, yea, greater Security against Deceivers, as if _Oaths_ were continued; and also, by that more severe Punishment, to which these false Dissemblers shall be liable. Hence wicked Men shall be more terrified, and good Men delivered from all Oppression, both in their Liberty and Goods: For which Respect to tender _Consciences_, God hath often a Regard to Magistrates and their State, as a Thing most acceptable to him. But if any can further doubt of this Thing, to wit, if without Confusion it can be practised in the Commonwealth, let him consider the State of the _United Netherlands_, and he shall see the good Effect of it: [Sidenote: _The United Netherlands instanced._] For there, because of the great Number of Merchants more than in any other Place, there is most frequent Occasion for this Thing; and though the Number of those that are of this Mind be considerable, to whom the States these hundred Years have condescended, and yet daily condescend, yet nevertheless there has nothing of Prejudice followed thereupon to the Commonwealth, Government, or good Order; but rather great Advantage to _Trade_, and so to the Commonwealth.

§. XIII. _Sixthly_, The last Thing to be considered, is _Revenge_ and _War_, an Evil as opposite and contrary to the Spirit and Doctrine of Christ as _Light_ to _Darkness_. For, as is manifest by what is said, through Contempt of Christ’s Law the whole World is filled with various _Oaths_, _Cursings_, _blasphemous Profanations_, and _horrid Perjuries_; [Sidenote: _Revenge and War contrary to Christ._] so likewise, through Contempt of the same Law, the World is filled with _Violence_, _Oppression_, _Murders_, _Ravishing of Women_ and _Virgins_, _Spoilings_, _Depredations_, _Burnings_, _Devastations_, and all Manner of _Lasciviousness_ and _Cruelty_: So that it is strange that Men, made after the Image of God, should have so much degenerated, that they rather bear the Image and Nature of roaring Lions, tearing Tigers, devouring Wolves, and raging Boars, than of rational Creatures endued with Reason. And is it not yet much more admirable, that this _horrid Monster_ should find Place, and be fomented, among those Men that profess themselves _Disciples_ of our _peaceable Lord_ and _Master_ Jesus Christ, who by _Excellency_ is called the _Prince of Peace_, and hath expresly prohibited his Children _all_ Violence; and on the contrary, commanded them, that, according to his Example, they should follow Patience, Charity, Forbearance, and other Virtues worthy of a Christian?

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. [Sidenote: _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._

[Sidenote: _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. [Sidenote: _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.

[Sidenote: _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.

§. XIV. Nevertheless because some, perhaps through _Inadvertency_, and by the Force of _Custom_ and _Tradition_, do transgress this _Command of Christ_, I shall briefly shew how much _War_ doth contradict this Precept, and how much they are inconsistent with one another; and consequently, that _War is no Ways lawful to such as will be the Disciples of Christ_. For,

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

[159] Matt. 5. 43.

_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.

[160] Eph. 6. 12.

_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_.

[161] 2 Cor. 10. 4.

_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.

[162] Jam. 4. 1. Gal. 5. 24.

_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. [Sidenote: _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_?

[163] Isa. 2. 4. Mic. 4. 3.

_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.

[164] Isa. 11. 9.

_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_.

[165] John 18. 36.

_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?”

[166] Mat. 26. 52.

_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.

[167] Rom. 12. 19.

_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.

[168] Mark 8. 54.

§. XV. [Sidenote: Obj. 4.] But they object, _That it is lawful to War, because _Abraham_ did war before the giving of the Law, and the _Israelites_ after the giving of the Law_.

[Sidenote: _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.

[Sidenote: _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; [Sidenote: _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._

[Sidenote: Object.] _Secondly_, They object, _That Defence is of natural Right, and that Religion destroys not Nature_.

[Sidenote: _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.

[Sidenote: Object.] _Thirdly_, They object, _That _John_ did not abrogate or condemn _War_, when the Soldiers came unto him_.

[Sidenote: _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_?

[169] Luke 7. 23.

[170] Luke 3. 14.

[Sidenote: 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_.

[Sidenote: _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: [Sidenote: _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: [Sidenote: _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.

[Sidenote: 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_.

[Sidenote: _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.” [Sidenote: 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.

[Sidenote: 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_.

[Sidenote: _Answ._] [Sidenote: _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? [Sidenote: 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. [Sidenote: _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.

§. XVI. [Sidenote: _The Conclusion._] But _Lastly_, to conclude, If to give and receive flattering Titles, which are not used because of the Virtues inherent in the Persons, but are for the most Part bestowed by wicked Men upon such as themselves; if to bow, scrape, and cringe to one another; if at every Time to call themselves other’s _Humble Servants_, and that most frequently without any design of real Service; if this be the Honour that comes from God, and not the Honour that is from below, then indeed our Adversaries may be said to be Believers, and we condemned as proud and stubborn, in denying all these Things.

[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.

[171] Esther 3. 5. Job 32. 21, 22.

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.

THE CONCLUSION.