if ye salute your brethren only, what do you more than others? Do not the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect.

These words, with a respect to revenge, as the former in the case of swearing, do forbid some things, which were formerly 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 Trypho, ejusdemque Apolog. 2. Item ad Zenam, Tertul. de Corona Militis. And many others.

Yea Augustin, altho' he vary much in this matter, notwithstanding in these places he did condemn fighting, Epist. 158, 159, 160. It. ad Judices Epist. 263. And elsewhere.

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

C 2

increased

E

increased in the first three hundred years. ven also in the Apostacy, 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 inconsis

tent.

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 you 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 all the other be impossible; and men do but deceive themselves and others, while they boldly adventure to establish such absurd and impossible things. Nevertheless,

*

Nevertheless, because some, perhaps through inadvertency, and by the force of custom and trudition, do transgress this command of Christ, I shall briefly shew, how much war doth contradia 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 we should love our enemies but war, on the contrary, teacheth us to hate and destroy them.

Secondly, The Apostle saith, that 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 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 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 prophecied, that in the mountain of the house of the Lord, Christ shall judge the nations, and then they shall beat their swords into Plow-shares, &c. 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 bring them to Patience and Charity ?

Sixthly, Because the Prophet foretold, that 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 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, 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 altho' 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 Coro. 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,

A

Ninthly, Because the Apostle admonisheth christians, that they defend not themselves, neither reve ige 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 injoineth the quite contrary.

Tenthly, Because 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.

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.

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.

2. That neither defensive nor offensive war was lawful to the Ifraelites, 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 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. Some