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 PRINCETON, N. J. 
 
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 Division 
 Section . 
 
 Rare. V^ookz^ 
 
 sec 
 1 1 7^ 
 
The Late AssociATiaN for Defence 
 
 r art her Encouraged : 
 
 O R, 
 
 Defensive War Defended; 
 
 AND .'|# 
 
 Its Consistency with True CHRI- ^ 
 STIANITY Reprefented. 
 
 REPLY 
 
 T O S O M E 
 
 EXCEPTIONS aaainft WAR, in a late 
 COMPOSURE, intituled, 
 
 ^b^ Do^irine of Chriftianity^ as held by the Peopli 
 called Qu A KEKs, vindicated. 
 
 BycGlLBERT T.ENNENT, A. M; 
 
 judges vi. 1 <i I 6. 3-4. And the Lord lonhed vfon hhn^ and f aid ^ 
 Go in this thy Might, and thou palt fanje Ijrael from the^ 
 Hand of the Midianites : Hwue not I fent the ? Surely I 
 twill be t'Jtth thee, avd thou Jhalt fruit e the Midianites as one 
 ,Man. y he Spirit of the Lord came upon Gideon, and he blenxt 
 a ^IruTT.petf '^nd Abier,er 'vjas gathe ed a^ter him. 
 
 rfjilm cxiix. 5, 6. Let: the Saints be joyful in Ghry : Let the 
 high Pra'fes of God be in their Mouth, and a tnvo^edged 
 S'vjord in their Hand. 
 
 Malthew xxiv.' 43. But knonu this, that if the GoodMah of thf 
 Huufe had kno^wnf in 'what / atch the flh.ef •v:ould come, re 
 nxauld ha've 'watched j and <would not hwve fuffered his Houff 
 to he broken up. 
 
 ■ P H I LA D E L P H I .t: 
 
 IYtt;;Ld'and Sold by B. Franklin and D. Hall. 
 Mdccxlvhi. Pnca 2S. 6d» 
 
 T 11 
 
CORRIGENDA. 
 
 Page 11. Line l. del^" the. p. 14. J, ig. for Scriptures read Scripture, p. li, 
 1. 33. for ermnon read ietmon. p. 78. 1. 36. f-'or defcenderet re.id defeende" 
 rat. p. 79 I. 29. for utappy read unhappy, p. 93. I. 20. fur i ^5/'': xvi'i. 
 a. resd I J In \.%. p, 93. i. 31. for MiUu read Mtlev. p. 108. . 4. :i»r 
 given xci.^ gi'i^en up, p. 121. 1. 22. for i,eit read S>eSl. p. J23 1. 35. for 
 dolet in a few Copies read docet. p. 115. 1. 20. iox fran^ tei<^ fram. p 122. 
 I. 27. for uti^ne'm a f.>w Coaies re<id «/ 'g^e- p. M i. 1. ^5. f'^' Laureti- 
 fius read Laurentinus, p. 163. 1. 3 1, dele f. p. 168, 1, 2, for deferendum 
 te^d dejerendum. 
 
 <\ 
 
 1- ^ 
 
[ iii 3 
 
 The Epistle Dedicatory. 
 
 To the Gentlemen of the Association. 
 
 Honoured Gentlemen, and dear rethren, 
 
 ^"" BEG Le.ive to o|Fcr the following Reply to you in par- 
 ticular, and humbly ..flc your kind Jicceptanc, of it : I may 
 truly f y, that Uit beirg engi.g'o in si Contio'verfy ot tiiis 
 Kind, is one of the niott UiitA} eced Eients re mt that 
 ever I met with : '1 is not long fince that i h«d alniOft 
 come to a full Refolutiov^ never more co offer z.iiy Prodpciioj: of 
 mine to pub lick Vie%v i being lomewhtt feniible of mx} JJ^^jitnefs 
 for 1 hmgr of thjt Nnfure, and iikewiie ciefirous of Peace ! 
 
 hut the All-governirig Vro^vidence oi God, fontetimcs brings 
 about liiings i'l a Way we know not, by a furpnzmg Train of 
 Incidi-nts ! 
 
 My appearing in Publick, by the firft Difconrfe upon Defen- 
 Jtve iVar^ v»'hicn fojrne of )0u were plervfed to- honour by your 
 Pre fence, was npt of my own Motion or Seeking, but what a 
 littie before I had almoft determined againft ; having an Aver- 
 fioii to Controt'erJ), 'a hich I knew not but it miight occafion : 
 In the mean Time, you are ienfibie Sirs, that in'tne aforefaid 
 Difcourfe, I enaeavour'd carefully to ^z^/^r^againil giving Gzz^/ir 
 oi Offence to Y>^rticaliir Per/ons or Socieies, tiiat were of dif- 
 ferent Sentiments ; and only offered fome of the P.eajons ofmy 
 Qpinion, together witli 3n /Injk'.et to (om.c Gbjeftions. 
 
 That Dijcourle, Gentlemen, you were pleas'a (lome of you) 
 to encour-ige the Publication oi \ which, as it was an Eindenc} 
 of your Regard to the Dejign of the Peiformance in general, fo 
 pf your Kindnefs and Indulgence to me in Particular \ for which 
 I acknowledge my Obligation I 
 
 The aforelaid Sermon, as you all know, has been fmce oppo- 
 fed from the Prefs, and that under the Umbrage of vindicating 
 the Dodrine of a particular Society ^ which I had not attacked ; 
 this Compofure I have carefully examined, and deliberately con- 
 fidered, and not being thereby convinced of any Mi/iake in my 
 Sermon ; I think it my Duty (tho' I am not comparatively 
 far negotio equal to the Province) to defend it ; and the rather 
 at this Time, becaufe I do not only look upon Defenfinje War 
 to be an important Truth, as it refpedls Society in general, but 
 a very I'e^fonable 7'rw/i', confidering our pen lous Circum fiances 
 in Particular i and becaule in this Debate^ I am upon the 
 D^efenji've, and therefore do but aft agreeable to t}ie Pojition. 
 advanced in the Ssrmon^ 
 
 I caflnot! 
 
1 cannot fay that I have manag'd it as the Moment of the 
 ^ubjeSl deferves, and its NeceJJity requires ; but I c .n {y^ that 
 I have attempted it, ana this is my Comfort, \^\x^. (In magnis 
 ^voluijje fat ef ) in great and aroaous Matters, an honeit Ejfay 
 is acceptable to a gracious God, thro' Jefus Chriji, and will not 
 be dif- greeable to mgenaoas and unbyi {fed Minds. 
 
 Ana perhaps this numbie Effay, tids fm.dl specimen of my 
 good Wijhes for the Defence of labouring Truth, and an endan- 
 ger'd City and .'.olony, may incite fome abler Pen to pOcsr more 
 Light upon the Point in Contronjerfy, whicn would doubtle.s be 
 of fingul.ir Ser^oice. 
 
 But tho' I may fafely fiy that my Heart Is engaged in the 
 Suhjecl of the following Pages, with Dofign to promote tne 
 Safety of thi> (but latel) ) defencelefs Pro'vince, yet I blels God 
 i bear a frienaiy Difpofetion towards thofe who have k different 
 VienM of the Point in Debate ; and have a cha itable Opinion of 
 the good Intention, at lead of divers of" tnem, notwithitaud* 
 ing. 
 
 And this, my dear Brethren ! I would humbly advife you all 
 
 to exercife ; Charity thinks no Evil, but hopeth all Things. 
 
 Altho' the Point appears clear to us, yet confidering the great 
 and fecret Influence of Education, upon the mod of Manl ind^ 
 and the Number oi Scripture Pafages, which leem to have a 
 Sound contrary to War, in Gofpel Times ; it is not to be won- 
 dered at, that fome ferious and well-difposM Minds, zxt fcru- 
 pulous of it, or a<verfe to it ; and furely it is cruel to perjecuie 
 them, for what they cannot help, yea, for that which doubt- 
 lefs they have a good Defign in ! 
 
 But if there be any, who are in their Confciences convinced of 
 the La'jofulnefs of Defenfive 14' ar^ yet dare not appear for it, for 
 Fe r of the Difpleafure of Men, certainly it is no good Sign ei- 
 ther of their Piety or Courags. 
 
 I would humbly alk of Readers in general, of every Deno- 
 mination, who Ihill be pleafed to look into the following Per- 
 formance, this Ad of Juftice to me, and Fa'vour to themlelves, 
 namely. That they would examine impartially, and ^eigh, 
 without the Byas of PrepoJleJJton2LT\6. Prejudice, what I have of- 
 fered in the Scales of Scripture and Reafon ; for feeing Truth 
 will not bend to our irregular Pafftons, it is beft by calm and 
 candid Enquiries, to labour to find it out amidft the Maz.es and 
 Colourings of Error and Miftake ; and having found it, would 
 we ad up to the CharaSler of Men and Chriftians, we fhould 
 J)rofefs it boldly, and conform to it inviolably in our Condudfc 
 at all Adventures ! I am. 
 
 Honoured Gentlemen, and dear Brethren^ 
 
 Tour offeSiiQnate Well'wijher, and unnjjorthy Servant , 
 
 CII.BERT TENNENT. 
 
[ I ] 
 
 Defenlive War Defended, ^c. 
 
 The INTRODUCTION. 
 
 PREVIOUS to my Entrance upon the 
 Vindication itfelf, I would obfervc, that I 
 have credible Information, that that Perfot^ 
 mance is highly recommended by many ; and 
 has had, a few Days after the firft, a fecond Edition^ 
 The Gentleman who is the Author thereof-, is wel- 
 come to examine my Sermon with the fevereft Scrutiny; 
 If I am mi (taken in any Particular in it, I am 
 willing to receive better Light and Information from 
 any garter ^ * and to alter my Opinion upon Con« 
 vi^lion by Scripture and Reafon ; for it i? Truth 
 and the publick Safety, and not Vi^ory^ I feek. 
 And doubtlefs, the aforefiid Gentleman has a Right 
 to exprefs his Sentiments as well as any others : Nor 
 can I think that Truth v ill lofe Ground by proper 
 Enquiries •, we are all Men^ and therefore fallibk 
 Creatures^ liable to manifold Miftakesf . 
 
 In the mean Tim : I can't but admire at the Title 
 
 ,|. of his Perforr/iancel He is pleas' d to call it, A Vin^ 
 
 ! dication of the Doctrine of Chriflianityy as held by 
 
 the People called Ql akers ; which feems to infinu- 
 
 ate, that I had attack' d that Society in particular in 
 
 my Sermon, which I have not done, nor any other.' 
 
 B I 
 
 * Fas efi, et ah hojie itocerL f Hmtf funt^ et humanum^ 
 nil a me aiimum ^uto^_ 
 
c 2 i 
 
 f had no Party-View in that Bifcourfe : No! my 
 Deftgn was, and ilill is Catholick \ namely, to pro- 
 mote, according to my Capacity, * the common 
 Safety of all the Societies in the Colony •, and there- 
 fore 1 will not intermeddle with Party-Dlfputes in 
 the Courfe of this Debate, any farther than I judge 
 neceiTary to open the Caufe in Coittroverfy^ whatever 
 Provocation ha^-^ been given thereto notwithfland- 
 ing : No! 1 i : iolve to keep to the generous Plan 
 upon which I have embark' d, and to contend by 
 Reafon and Argument^ for the Prote5iion of our 
 Author^ and the Society to which he belongs, as well 
 as others, how difpleas'd foever perhaps he is, or 
 may be, v/ith my Concern and Endeavours that Way 1 
 
 Surely this Gentleman mud needs know, that there 
 are divt-rs Perfons in this Colony^ and that of vari- 
 ous Denominations^ befides the ^akers^ who are a- 
 gainft Defenftvt tVar^ as well as many of them ? Why 
 therefore fhould he apply the Sermon to them parti- 
 cularly, more than to others of the fame Way of 
 thinking in that Point ? 
 
 When I think it my T)uty to attack any Society 
 in particular about their Principles^ I will endeavour 
 to defend m.y Charge as well as 1 can \ but till then, 
 I defire to be excus'd. 
 
 As to this Gentleman'* ?, Intention in the Perfor- 
 mance atorefaid, I charitably hope it is as he expref- 
 fes it in his Preface. Goc! forbid that I fhould con- 
 demn the States and Defi^ns of thofe that differ from 
 me in the Point under Debate ; fuch as are truly Re- 
 ligious^ may, I believe, OiStr'm Principles that more 
 deeply affc6t the Do brines of Chrijlimity^ and yet 
 be fincere ! 
 
 Plowtrver, I confefs, that the 'Time he chufes for 
 his publick Animadverftons upon a Catholick Sermon^ 
 calculated to promote the publick Safety^ is fo peril- 
 
 GUSj 
 * Pro viriSuSt 
 
(-3 3 
 
 (Dus, and the Manner of his Management^ in fomc 
 Initances, fo extraordinary (as 1 fhall afterwards en- 
 deavour to evince) that it is fomewhat difficult to 
 reconcile thefe Things to his good Intentions! 
 
 One wou'd think that if he didn't believe it to be 
 his Duty to do any Thing of an encouragiiig Ten- 
 dency towards the noble Defign of the A S S O C I- 
 ATION himfeif, he might at leaft fuffer others 
 unoppos'd, to ufe Means for the Protection of him 
 and the Society to which he b longs, among others ; 
 and for a ioDgvT Time- at leaft, agreeable to the Ro- 
 man Proverb -f have fufpended his eritering into an 
 cffenfi-ve IVar — Yet ftill I hope the beft of him, and 
 afcnbe his oddg^^ianagement rather to the Difficulty 
 of fupporting his Caufe^ and the Warmth of his Z^<^/ 
 for it, than to any bad Dejiga I 
 
 My Purpofe at prefent is to enquire into the Me- 
 rits of^the Caufe in Controverfy, and to reflect no 
 more upon cur Author^ Management of it (an4 
 that with Relu^ance and Repret) than Juftice to the 
 aforefaid important Caufe necelfarily requires. 
 
 Perfonal Refle6lions are certainly of little Mo- 
 jnent in Controverfy : 'I'ruth fhould be received for 
 its own fake, with Candour and Readinefs, by 
 whomfoever it is propofed, let their Denomination 
 and CharaEier be what it will, feeing the Qualities 
 of the i'erfon fpeakmg or writing, cannot enter in- 
 to the Nature of the "Truths they communicate, or 
 in theJeaft alter them. 
 
 The Method I propofe for my Reply ^ is juft to 
 examine the Force of the Ohjeciions offered agaipft 
 the Arguments of my Sermon. 
 
 Our Author begins his Animadverfions^ by obfer-? 
 ving that the Dehverance to which my Text refers, 
 was miraculous — wrought without any hum^n Con^ 
 trivance or Force, 
 
 B 2 . 4np 
 
 ■^ Feftina knU \ haften flowly, 
 
[4] 
 
 ^Anf, Who has faid any Thing to the Contrary ? 
 It was not from any Suppofition of Ifrael's fighting, 
 at that Time (tho' they were prepared for it, and 
 under Arms) that I drew any Inference in Favour of 
 my Sentiment ; but from the Fighting o^ IfraeFs 
 GOD, and the jufl: Tit^e afcrib'd to him on that 
 Occafion, T'be Lord is a Man of War. 
 
 Our Author again obferves very juftly, that the 
 Command to Ifrael^ when clofely purfued by their 
 Enemies, was. Fear ye not^ ftavd ftill^ and jee the 
 Salvation of God^ the Lord fo all fight for you : But 
 wasn't there good Reafon for their Standing Hill, 
 when God proirjfed to fight for them in a miracu- 
 lous Manner ? Mr. Poole obferves, that the Com- 
 mand of (landing ftill, denotes the calm Pofture of 
 their Minds ^ and not of their Bodies § : But if any 
 incline to extend the Senfe further, even to the Bo- 
 dy, I fhall not contend ; no, tho' they themfelves 
 jliould conform thereto in their own Practice, pro- 
 vided they can get a Promife from God, that he 
 will fight miraculoudy for them. 
 
 But by the by, I confefs I am furpriz'd ! that a- 
 ny of the Children of Men, fliould be fo bold, as to 
 reprefent that to be Evil in itfelf, and abfolutely for- 
 bid by the Do5irines of Chrifi^ which they may eafi- 
 ly perceive God himfelf has done, ne LordfJoall 
 fight for you ^ Exod.xw, 13. as if it was v/icked and 
 contrary to the Gofpel to be like God •, O ftrange 
 unaccountable Notion ! ' I forbear to give it the 
 Name, which, in my Opinion, it really deferves ! 
 
 But our Author proceeds to fay, ' Tho' fome 
 ^ Wars were commanded of God, under that DiA 
 
 * pcnfation, and therefore thcfe Appellations, A 
 
 * Man of War ^ the Lord ofHofts^ &c. were then fuitr 
 
 * able and proper, yet I cannot, faith he, perceive 
 
 * that they difcover any Approbation of Wcr^ he- 
 
 ^ Vid. Pook's Annotat. in Loc 
 
[53 
 
 * gun and carried on at the mere IVill and Pleafure 
 
 * of Men^ I rather take them to denote the Great- 
 
 * nefs of his Power and Superiority^ and therefore 
 
 * the Juftnefs and Propriety of an entire Bependance 
 
 * upon God.' And then the Cafe of Gideon is intro- 
 duced, who at the Command of God, reduced his 
 Army from 32,000 to 300, and put the^nighty 
 Heft of the Midianites to Flight ; ' Here (fays our 
 ' Author) tho' the Cfe of outward Means was per- 
 
 * mitted, a ftrong and entire Dependance upon 
 
 * God was required, even in that Day : Can fuch 
 
 * a Deoendance be lefs necefiary in a Day of Gofpel 
 ' Light ?' 
 
 Here obferve, that our Author acknowledges ex- 
 prefiy, in the above Paragraph, tliefe three Things, 
 
 liz. 
 
 1. That fome Wars were commanded by God, 
 under the JewijJo Oifpenfation. 
 
 2. That the aforefaid Appellations of Man of 
 War^ ^c, were fuitable and proper then. 
 
 3. That tho' the Ufe of outward Means was per- 
 mitted, a ftrong and entire Qependance upon God 
 was required even in that Day. 
 
 Upon the aforefaid Conceflions, I would propoi^ 
 the following Queries, viz. 
 
 ^icry I , Can it be reafonably fuppofed that the 
 Almighty can command at any Time what is contrar 
 ry to his Nature or Approbation ?' 
 
 ^liery 2. Is the iUmighty God changed now in 
 his Nature and Properties., from what he was under 
 the Jewijh Difpenfation ? Doesn't the Scripture de- 
 clare. That He is far from the Shadow of Change ? 
 Now if the Almighty does not, cannot change, in 
 the aforefaid Refpedts, then I query, 
 
 3. How comes our Author, Page 3, 4. after he 
 had mentioned my Endeavour to prove from my 
 Text, and fome other Appellations given to the Al- ^ 
 
 mighty 
 
[6] 
 
 mighty in the Old Teflament, r/z, ne Lord of 
 Hojh, The God of the Annies of IfraeU (f^c to 
 prove from thence that War was agreeable to him, 
 to infert under the Margin this Text, Lam. iii. 33. 
 The Lord doth not G]fi5l 'vcillingly^ nor grieve the 
 Children of Men -, if it be not to prove a Change in 
 God's'Kature, is it not impertinent to the Point un- 
 der Debate ? And if it be, how ihocking is the Doc- 
 trine our Author advances ? For if God changes in 
 his Nature^ he muft grow better or worfe •, if better, 
 he was imperic6l before the Change *, it worfe, he 
 is imperfect after i: ; and confequently either Way 
 he cannot be God ! 
 
 Query 4. How comes our Author to pafs by in 
 entire Silence the Argument I advanced in the Ser- 
 mon he oppofes, to prove tha" War is approved of 
 by the Almighty, which is this (Page 6) ' And 
 
 * can we think Sirs, that the Almighty would ac- 
 
 * cept of a Name contrary to his Nature, or fuffer 
 
 * himfelf to be called by any Thing he diOikes or 
 
 * detefts ?' If our Author thinks that Befn/ive 
 War is contrary to the Divine Nature, why didn't 
 he anfwer that Quefbon in the Negative, and fpeak 
 Qut fairly ? 
 
 ^iery 5. Why does our Author in the aforefaid 
 Paragraph change the State of the Queftion, and 
 fpeak of a War begun and purfued at the meer Plea- 
 fure and Will cf Men ? Have I not in ftating the 
 Queflion under Debate, expreQy oppofed fuch a 
 ^vicked cffenfive War^ in thefe W^ords •, (Page 6, 7) 
 ' That Kind of War is not approved of by God, 
 
 * which is commenced merely to gratify the Amhi- 
 
 * tion and Az-arice of Princes— Such Wars are un- 
 
 * doubtedly unlawful -, and likewife all fuch as arc 
 ^ begun without a View to Jujlice and Peace^ and 
 
 * carried on without Ccmfaffon and Humanity.^ Is 
 this candid Management \ But I proceed : 
 
 ^ery 
 
[ 7 ] 
 
 ^lery 6. Why does our Author^ in the aforefaid 
 Paragraph, in order to remove the Force of my 
 Argument from the aforefaid Appellation (mention'd 
 to prove God's Approbation of War) infinuate fome 
 Contrariety between God's Approbation of War^ and 
 his Greatnefs^ Power ^ Superiority^ Sufficiency^ and our 
 Dependance on him : If fuch a Contrariety be not in- 
 finuated, how is his Glols fupported ? And if it be, 
 how can it be prov'd contrary to tl>c cxprefs Com- 
 mand of the Ahnighty for War at that Time? Isn't 
 it.cafy to conceive a fweet Harmony m thefe Things ? 
 namely, God's being entitled a Man of War \ his 
 commanding Defenfive War ; his approving what he 
 commands ; his prefiding over all Wars^ by his 
 Power and Providence, and therefore a NecelTity of 
 our entire and continual Dependance upon him, in the 
 Ufe of Means for Siiccefs, 
 
 §uery 7. What does our Author bring the In- 
 flance of Gideon for ? Is it to prove what no Body 
 denies, namely, the Almighty Power of God \ the 
 NecefTity of entire Bependance on God, in the Ufe 
 of Means ; if {o,' it is impertinent to the Point in 
 Debate, and unkind Dealing ; for it infinuates, that 
 fuch as are now for Defenfive War, queflion the Pow- 
 er of God, and oppolc an entire Dependance upon 
 his Providence. This Infinuation he farther manifefts 
 in the Clofe of the aforefaid Paragraph, in thefe 
 Words, ' Can fuch a Dependance be lefs neceffary 
 * in a Day of Gofpel-Light ?' 
 
 Now that fuch an Infinuation is unreafonable, ap- 
 pears from liis own ConcefTion beforementioned, 
 whyeby he acknowledges a Permiffton of the out- 
 ward Means (viz, of War) and yet that a flrong and 
 entire Dependance upon God was at the fame Time 
 requir'd. Well, if both thefe Things were requir'd 
 and confiftent then, why not now ? 
 
 Farther : 
 
[ 8 ] 
 
 Farther : That the aforefaid Infiniiation is unjuft, 
 appears from the following Paragraph of the Sermon 
 which he oppofes. Page 39 ; ' But, Sirs^ allow me to 
 ' obf^rve, .that tho' outward Means are necefiary 
 
 * and excellent in their Place, yet they are not like 
 ' to be crown' d with Succefs, except we look abo\^e 
 
 * them to Grd for Dire 51 ion and Afftftance ; except 
 
 * vft repe'fit of our Sins^ and reform our Lives /' 
 But if our Author brings the Inftance of Gideon 
 
 to prove that the Mean ot PFar is not at Times ne- 
 ceiTi^ry or requir'd by the Almighty^ he contradids 
 what he acknowledges, and oppofes the Inftance he 
 produces : For tho' Gideon^ by God's Command, 
 reduc'd his Army to a fmall Number, yet he didn't 
 reduce the Number to nothing ; and with that fmall 
 Number that remain'd, he usM diverfe Stratagems 
 to obtain ViBtory •, he divided it into three Battalions 
 to make the greater Appeirnnce ; made his Defcent 
 in the Nighty when he was leail expe<5ted, in order 
 to put the Enemy into Conilernation ! And like wife 
 he labour'd to alarm their Fear^ by the founding of 
 ^rumpets^ the Clafhing of Pitchers^ the Blazing of 
 ^orches^ and by the Shouts of his Soldiers, every 
 one crying aloud ^ 'The S'tvord of the Lord^ and of 
 Gideon -[. 
 
 ^my 8. Why does our Author, in the Inilance 
 of Gideon^ at firft fpeak of God's commanding and 
 direding him, and his obeying ; and yet a Line or 
 two afterwards, when he comes to make mention of 
 the Ufe of outward Means, Why does he change 
 the Form of Expreffion into the foft Word permit- 
 ted ? ' Tho' the Ufe of outward Means was permit- 
 ted.'* Had he no Defign in this ? 
 
 But I muft hailen to the next Paragraph, which 
 fpeaks of God's prohibiting David's building the 
 'Temple, For Anfwer to this Objedion I refer the 
 
 Reader 
 
[9] 
 
 keader to two Sermons upon Exodus xv. 3, ridw irl 
 Mr. Bradford's Prefs, and fhall only add a little by 
 Way of Reply y to two Particulars in the latter .'art 
 of the aforefaid Paragraph^ (V. P. 5O where ouf 
 Author, 
 
 I ft Enquires j in the following Words ♦ ^ If ^ 
 ^ CeiTation from War was neceflary for the building 
 ^ that outward Temple, How much more fo is it^ 
 
 * for the Gathering of all N ations to be Members of 
 
 * the Church of Chrift? 
 
 Anfwer. A Freedom from the Difturbanc^es and 
 Injuries confequent upon bffenftve M^ar-^ is, no doubt^ 
 ^ valuable Priviledge in many Uefpe6ls ; and vvha€ 
 therefore we fhould not bnly defire after, but lab. ur* 
 for, by oppofing with ail our JViight, und^^r God, the 
 cruel Caiife of thofe Miferm (viz cffevjive ffar.) 
 I therefore conliTiend our Author's Z-rl^ in taking 
 Pains to Write againft that ^reat hiifimty (tfio' I cou'd 
 Wifh he had done it with more Diilinctnel^^ and tht^ri 
 the Trouble of a Reply vvoii'd have bem preventf^d.) 
 I fliould be glad to near of the Increafii of bis Ijeal 
 aforefaid, that fo, if NecefTtY requir'dj he might 
 with as gre..t Readinefs and r, rdor ufe h\s Sword ^ as 
 he has his Quill againft it, in order to its utcer ^-x-^ 
 tirpation^ ai;d the procuring of that glorioiis andde* 
 lightful iSiefting of Peace ! 
 
 2 . Our Atithor towards the clofe of the afor(ifaid 
 Paragraph fpeaks thus : * Tho' the Almijj;hty is fti^ 
 
 * led by Mofes^ A Mom of War^ he is called by tha 
 
 * Apoftle Faul^ 2 Cdr. xiii. 1 1 . ^he God of Lovi 
 "' and Peace, And the Apoftle John faith, God is 
 ^ Love^ and he that dwelleth in Love^ dwelleth in 
 " God^ dnd God in him, i Jobniv. 16.' Here I 
 would beg leave to propole a few Queries, vi:^. 
 
 ^ery i. Was not God reprefented as full of 
 
 Mercy under the Jevdifh Difpmfation ? See E'xod. 
 
 :sxxiv. 65 7, And the Lord pajfed hy before him^ md 
 
 C prQclaim^di 
 
[ lo i 
 
 proclaim^ dy 'The Lord, the Lord God, merciful and 
 grac.ous, lorig-Juffering, and abundant in Goodnefs and 
 Truth, keeping Mercy for Thoiifands, forgiving Ini- 
 quity, and Tranjgreffton, and Sin, Jer. xxxi. 20. 
 is Efhraim my dear Son ? Is he a pleafant Child? 
 For fmce I [-pake againd him, I do earnefily remember 
 iimfiill', therefore my Bowels are troubled for him ^ 
 I will furely have Mercy upon him, faith the Lord. 
 Hof. xi. 8. How f}^ all I give thee up, Ephraim? How 
 Jhall I deliver thee, Ifrael ? How fhall I make thee 
 as Admah? How fhall J fet thee as Zeboim ? Mine 
 Heart is turned within me \ my Repentings are kind- 
 led together, 
 
 Shiery 2. Is not Justice the Foundation of De- 
 fensive War ? And isn't God invariably juft, as 
 well as merciful, in his Nature ? Is not Jufiice one 
 of his effential Attributes ? And if fo, will it not 
 follow, that he is, and always will be inclined to ap- 
 prove of Befenfive War, when there is a Neceflity 
 ef it,^ fo long as he retains the fame Nature ? 
 
 ^ery 3. Is there not s perfect and perpe^ ual /:/^r- 
 mony betv/een the Mercy and Jufiice of God ? What 
 is his Mercy or Love, but a Property of his Nature^ 
 inclining him to vouchfafe Kindneffes upon his peni- 
 tent and believing Creatures ? And what is his Ju- 
 fiice, but a Property of his Nature, difpofing him 
 to render to impenitent and unbelieving Tranfgref- 
 fors, the Punidiment due for their Offences *? 
 
 Now, tho' there be a Difference in the Obje^fs up- 
 on which thofe divine Perfe^ions terminate in their 
 outward A6ts ; yet there is none in the Principle of 
 them •, no ! it is the fame divine Nature, producing 
 wifely and voluntarily various Effects upon different 
 Obje5ls, fuitable to the different Occafions that pre- 
 fent themfeives, and in fuch a Way as ferves to an- 
 
 fwer 
 
 * The general Idea of Juftice, EJi fuum cui^ue trihuere. 
 To give every one liis Due. 
 
[ " ] 
 
 fwer the End of God's Government over the intelli- 
 gent Beings. Or, 
 
 ^iery 4. Has the great God^ I would fpeak it 
 with awful Reverence, loft one of his Attributes^ 
 viz. his Juftice^ fince the Gofpel Difpenfation (ftri6t- 
 iy fo called) cominenced .? Or have we a Goo diffe- 
 rent in Nature from the God of the Jewijh Church? 
 If not, then one of two Things in my Apprehenfion 
 will neceffarily follow, viz . 
 
 1 . That what was morale or, in other Words, a- 
 greeablein irfelf to the divine Nature then, is fo now ; 
 and confequently Befenjive War is lawful. -^ Or, 
 
 2. That we have no God at all, feeing he has loft 
 one of his Attributes^ he is imperft 61, and of Con- 
 fcquence no God ; for the Idea of a God neceffarily 
 includes abfolute Perfection ; and therefore upon this 
 Hypothefis^ there is now no Religion at all, no fu- 
 ture State of Rewards and Punifiiments, they are all 
 but a mere Chimera, a vain Phantom ; the former 
 has no Object ^ and the latter no Foundation of Cer- 
 tainty; It is, I confefs, a fhocking, but, in my O- 
 pinion, a iuft and unavoidable Confequence ! '^-^ 
 
 Now, feeing that from l^ruth nothing but Truth 
 will fiow+, it is therefore evident, that the Princi- 
 ple from v/hich thofe Abfurdities do naturally and 
 freely proceed, mufb needs be falfe, viz. The De- 
 nial of the Lawfulnefs of Defenfive War. ^ 
 
 The next Particular that our Author animadverts 
 upon, is the follov;ing Paffage of my Sermon., Page 
 8. ' Surely if P^rote^ion from Injuries, Peace amonr^ 
 ' Neighbours, and the Adminiftration of Jufttce^ 
 ^ be defirable and valuable Benefits, which all Man- 
 ' kind muft with one Voice acknowledge ; then of 
 
 * Confequence that which at Times is the only Mea?% 
 
 * left to procure them, muft be lawful, necefiary 
 
 * and valuable alfo.' 
 
 C z Oar 
 
 t Jt is a Maxim in Philofophy^ ^od ex 'veris nil nift 'vetuv. ^ 
 
[ 12] 
 
 Our Author obferves upon the aforefaid Words as 
 Follows, in his V. page 6. ' The only Mean here 
 
 * is HW^ and whether the Expreffion lliits with the 
 ^ Belief of an over-ruling, oniniprefent Providence ^ 
 
 * wicnout whofe Permifiion no Evil can happen, 
 
 * and who alone h'^th the Controul of every Thing, 
 ,* I woqld have a little to be tihoqght upon.N— 
 
 To which I anf ver, that tiie Senle our Author 
 puts upon my Vyords (The only Mean) is forced, 
 as may appear fro in the very Paragraph of the Ser- 
 mon that im?TiedicLtely precedes what he has cited, 
 (except onej in which I fpeak thus : ' IVar is no 
 
 * doubt lawful, and confequently approved by God, 
 
 * when undertaken by the MagiJiraU for the Pu« 
 ^ nilhment of fome great Injury or Wrong, which 
 ^ much aftedls the Credit and Interefi of a Nation 
 
 * or People, after all fofter Means f^ii of Succefs ;* 
 i. e. All human outward Meuns ; this Senfe the Se-= 
 ries of the Serrnon naturally leads to. Now, there 
 being a Connexion between this and the other Para- 
 graph, the ^tv.k of the Words (Only Mean) muft 
 be the fame, vi^r. The only human or outward 
 Mean ; it was about fuch, and fuch only, that I 
 was reafcning, and therefore it was a Force upon the 
 Words to put that Senfe upon them, which our Au- 
 thor has done. This will appear more plainly from 
 y/hat I have faid in the Improvement oi the .^ub? 
 jecl {"^.^ p. 39) where it was proper that I fliould 
 ipeak of spiritual Means ; the WoVds are thefe ; 
 
 ' But ."its allow me to qbferve, that tho* out- 
 ^ '^ard Means are necclTary and excellent in their 
 
 * Place, yet they are not like to be crowned with 
 •^ Succefs., except we look above them to God for 
 '^ Diredion and AfTiftance ; except we repent of our 
 ^ Sins, and reform our Tives.^ Here I plainly dir 
 Itinguifh between outward and fpiritual Means, af^ 
 fen a Neceility of, ^nd ye^ m. Infuffiqency in both, 
 
[ 13 ] 
 
 without the Concurrence of Providence, to anfwer 
 the End defigii'd. 
 
 Yet our Author is pleafcd to put a hard Senfe 
 upon the Words aforelVid, and thence takes Occa-!- 
 fion to queftion my Belief of an overruling, omni- 
 prefent Providence, and fo gravely fets about the 
 Proof of it for my Convidion f . O unaccounta- 
 ble ! Tiiis is the firft time in my Life that I have? 
 been charged with Atheijm ; f qr he that denies ^ 
 Proyidence, of Cpnfequence denies a God ! He 
 leaves out one Half of the Paragraph, and cads 
 Duft upon me, in the Room of an Anfwer to the 
 other. N ow, v^hether fuch a Method of managing 
 Controverfy be a Sign of a good Caufe^ or of can- 
 did"' Cqnduk^ I leave to the Reader to determine^ 
 and proceed to confider, 
 
 1 he next Cbje^^ljon, which is Find. p. 8. Here 
 our Authqr cit^s Mr. P cols' % Annotations on Sam, 
 XXX. 7. and labours to make that learned and confi- 
 dent Man's Writings ferve a Purpofe contrary to 
 his profefTed Sentiments, but in vain : All that can 
 be reafonably inferred from Mr. Pookas Glofs is this, 
 That it was their Duty under that Difpenfation to^ 
 confult the Urim and Thummim upon the High- 
 prieft's Bfeaftplate^ for im.mediate Information and 
 I)ire6lion in lome difficult Cafes. 
 
 Uppn the aforefsid Inftance our Author fpeaks 
 ^hus, ^.8. * If then it had been an Error, not tQ 
 
 * have enquired of God, in fo pinching a Cafe as 
 
 * this, the Confequcnce fairly deducible is. That 
 ' fhould we be in the like Circumilances, we muft 
 
 * make the like Enquiry, and receive the divine Per- 
 ^ mhiion and Command, otherwife David's Exam- 
 ^ pie will not be wholly followed.* 
 
 I anfwer. That if we were under the fame Z)/A 
 fenfation with Bavid^ $he Confequence would be 
 
 juft 
 
 ^ Qaiumniare fortiter^ ^ aH^md adbtrskit. 
 
[ 14 ] 
 
 juffc and faiv that in the fame Circumftances wc 
 fhoiild make th? like Enquiry •, but otherwife the 
 Coniequence is not fair ; from different Premifesthe 
 fame Conclufion cannot flow, and fo the Cafe is 
 here. 
 
 In this Difpenfation we have no tem_poral High- ' 
 frieft^ with the Unm and 'Thiimmim upon his Breaft- 
 flate^ from whom we may expe^l immediate and o- 
 racular Anfwers about Things to come •, and there- 
 fore it is not poffible for us, in this State of Things, 
 wholly to follow David's Example. 
 
 Nor have we any NcCcffity for, or Promife of 
 immediate objedive Revelation., in place of the 
 Jewijh Vrim^ in the ordinary Times of the Gofpel, 
 from Chrift our High-frieft., in any Matters wnat- 
 foever, whether temporal or fpiritual, by Vifioas^ 
 Voices.^ &"C. feeing the Prophecy is feakd^ thi Ci- 
 non of Scriptures is complcated, and able to make I he 
 Man of God perfect ^ and thoroughly jurnzjhcd to eve- 
 ry good V/ork. 
 
 It is enough, that we have in place of the Vrim a 
 greater Meafure of the Influences of the holy Spirit 
 than the pious Jews ordinarily enjoyed, enlightenii^ig 
 our P'riinds in the Ufe of appointed Means, to the 
 right underftanding of the Meaning of the holy 
 Scriptures, and enabling us to believe their divine 
 Authority ; and fo imprelTing the Truths contained 
 in them upon our Hearts., as to transform them in- 
 to the divine Im^ge^ and reform our Practice, a- 
 greeable to the divine Law : This I call fuhje^live 
 Revelation., which is neceffary to Salvation. 
 
 It is true, the Apoflles were immediately infpired, 
 or had an ohje^ivCy infallible Revelation of new 
 7'ruths^ in the fame extraordinary Manner which the 
 Prophets of old had -, and it was necelfary it fhould 
 be fo in the Beginning of the Chriftian Infiitution^ 
 feeing they were to commit to Writing a Rule to di- 
 
[ ^5 1 
 
 reS: the Faitb and Pra^ice of the Church in all fuc^^ 
 ceecling Ages, which they could not do infallibly 
 without immediate Revehticn ; and of this extraor- 
 dinary Endowment they could give certain rational 
 Evidences, by working real Miracles ; without 
 which, we have no Realon to believe the Claims of 
 any thereto. 
 
 But in the ordinary Times of the Gofpel, after 
 the Do5frines of Religion were fufEciently confirm- 
 ed by miraculous Works, and the Rule cA Faith and 
 Prahice fully committed to Writing, there is no 
 Need of extr;K)rdinary Injpiration, or miraculous 
 Works •, the holy Scriptures^ the fandifying Influ- 
 ences of the blefTed Spirit^ the Difpenfations of di- 
 vine Providence^ together with the fober Ufe of our 
 own Reafon^ are lufficient to diredt us in every Du- 
 ty we owe to God and Man, 
 
 Moreover it may be obferved, that David did 
 not in the aforefaid Inftance, confult the Ephod^ 
 whether it was lawful to go to War in general, but 
 whether it was expedient for him to purfue the 
 Amalekites at that Time in particular, and what 
 would be the Iffue of it, i Sam. xxx. 8. And Da- 
 vid enquired at the Lord^ Shall I purfue after this 
 ^roop^ fhall I overtake them ? and he anfwered him^ 
 purfue., for thou fJj alt overtake them., and without 
 fail recover all \ agreeable hereto is the Inftance of 
 Keilah., i Sam. xxiii. 9.— 13. where David only 
 confults the Ephod concerning Events, and receives 
 Anfwers accordingly. 
 
 Now feeing the Government of our Nation is no 
 theocracy (nor the Government of any other) as the 
 Jewifh certainly was ; if the Condudiors of the 
 State^ muft enter upon no Bufinefs of great Difficul- 
 ty and Moment, till they get an immediate Anfwer 
 concerning the Event., as the Jews did from the 
 Uriniy our national Affairs wou'd foon be embarraf- 
 
 fed 
 
t i6 3 
 
 ^cd in a Maze of inextricable Difficulty, and brought 
 to Defolation and Ruin ! 
 
 Upon the Suppofition that fome did by immedi- 
 ate Infpiration^ really obtain a certain Knowledge 
 of fome future Events^ and of the Expediency of 
 Performing this or that Duty at fuch a Time ; yet if 
 they cou'dn't prove the Reality of it to others, by 
 miraculous Works, their bare Declaration cou'd 
 give no reafonable Satisfadtion to 6thers that wanted 
 fuch a Revelation, and fo mufl: needs fail of anfwer- 
 ing the Neceffities of the Publick. 
 
 Nor do we find that the Jews always confulted 
 the Urimy refpeding every of their Battles •, and 
 we know not that Abraham had any to confult a- 
 bout his famous Fight with Chederlacmer — Yet he 
 was at no Lofs about his Duty, in that Affair, but 
 diredlly obey'd the Call of Providence. 
 
 Our Author filently pafTes over what I have faid 
 in the 9 p. of the Ser. relpeding the prudential Care 
 that People take, in lecuring of their temporal 
 Goods ; and the Advice of King Afa to fortify 
 their Cities, ^c. as well as the Inference drawn from 
 it, of preferring our Lives, which are a more valu- 
 able Depofitum (S, p. 10) and proceeds to confute 
 my Argument from the Light of Nature^ which he 
 has tho't prop' r not to mention, and only finds 
 Fault with my faying, tluc it was from. God •, and 
 then labours to remove the Force of the Argument, 
 by a Diitindion. 
 
 Now in order to have a jull View of this Matter, 
 it will be necelTary to cite my Argument and his An- 
 fwer, and then prcpofe a f.-w Queries. 
 
 The Argument in the Sermnon, is as follows (p, 
 to) 'It is true, Man was originally created for the 
 ^ maintaining of Peace with his Fellows, and to this 
 
 * all the Laws of Nature, refpeding others, have a 
 
 * primary Regard > yet when milder Mealures can- 
 
 . not 
 
[ 17 ] 
 
 not fcrecn us from intollerable Injuries, the Light 
 of Nature dire6ls to fly toForce as the lafl Reme- 
 dy, the lafl Refource \ for the Obligation to the 
 Offices of Peace is mutual, and binds all alike. 
 Nature hath given no Man a Priviledge of break- 
 ing her Laws at Pleafure towards others, and yet 
 obliged them to maintain the Peace towards him : 
 No ; the Duty being mutual, fhould be mutual- 
 ly performed ; and he that violates the Laws of 
 Peace, and feeks another's DeflruCtion, may im- 
 pute to his own Wickednefs, all the Mifery which 
 another is neceffitated in his own Defence, and in 
 Purfuit of the Principle of it, to inflid: upon him.* 
 Our Author's Anfwer is exprcfled thus, * The 
 firft Proof propofed in the Sermon, that War in 
 the foregoing Inftances is lawful, is from the Light 
 of Nature •, and I fhould not have attack'd the 
 Arguments drawn from thence, had not the Wri- 
 ter thereof afl<ed, " Who is the Author thereof 
 but God himfelf ?'^ The following Diftindioa 
 feems therefore neceflary to be made : God crea- 
 ted Man good, upright and holy, and had he con- 
 tinued in this State, there never would have been 
 any War^ and consequently no Need of Self-de- 
 fence : But Man falling, thro' Difobedience, his 
 Nature became corrupted, his Faculties depraved, 
 and the whole intelle(5lual Syftem difcrdered ; 
 thus began fhedding of Blood, and the Earth was 
 early filled with Violence. This was the unhap-^ 
 py Confequence of Sin. I hope this Writer will 
 not venture to fay, that God was the Author of 
 Nature thus corrupted \ the Nature, and the 
 Light of Nature, that he was Author of, was ho- 
 ly, innocent and perfe5i ; but the Corruption in 
 Nature, from whence proceeded Violence and 
 Bloodfhed, was occafioned by adhering to the 
 Voice of Satan.* 
 
 D To 
 
E i8 ] 
 
 To which I reply, as follows •, Is it fo, accord- 
 ing to our Author's Acknowledgrnent, that had 
 Man continued in his primitive, good, upright and 
 holy State, there never would have been any IVar^ 
 and confequently no Need of Self-defence ; 
 dien it naturally follows, from his own Method of 
 Reafoning, that there is now Need of Self-de- 
 fence : Seeing, as he jultly obferves, Man isiallen 
 and corrupted. By War, our Author feems here 
 pl.dnly to mean Offenfive War^ and glves a brief^ 
 but fubftantial Hint of the NecefTity of Self-defence 
 (and confequently of Defenfive War^ which is the 
 fame) againil it. This is wholfome Do6lrine in- 
 deed, and the very Sum of all that I have been con* 
 tending for in the Sermon -, the natural and eafy 
 Senfe of the Words aforefaid, is this -, If innocent 
 Man had continued in his original Integrity, there 
 v/ould have been no Violence committed,, and con- 
 fequently no Need of Defence againil it ; but now 
 Man is fallen, degenerate and corrupted, inclined 
 to commit A6Vs ©f Violence, and to fhed Bloody, 
 and therefore there is a Necefllty of Self- defence^ to 
 fcreen us from that Violence •, and thus our Author 
 indeed reafons well in that Particular, but in tha 
 mean time gives up his Caufe. 
 
 But this Confequence he feems to oppofe, by ob- 
 ferving what confirms it, namely. That Violence 
 procei ded from the Corruption of Nature, and was 
 Gccafioned by adhering to the Voice of Satan ; ver)f 
 true, all unju ft Violence, ox OffenfiveWar (which 
 Is the fame Thing in other Words) proceeds from 
 thofe criminal Caufes, and therefore there is a Ne-- 
 cefTity o^ Self-defence^ or o{ Defenfme War\ to op- 
 pofe and fupprefs that Violence^ that Iniquity :. 
 Is^ow inafmuch as Self-defence dots oppofe and tends^ 
 to fubdue it, it muft needs proceed from a contrary » 
 and therefore a good Caufe \ unlels our Author fup- 
 
1 19] 
 
 pofes that the fame Caufe will produce contrary EL 
 fe^h, which is abfurd and impoffible. 
 
 Our Author is pleafed to exprefs fome Charity to- 
 wards me, in the aforefaid Paragraph, by faying that 
 he hopes I will not venture to fay, that God was 
 the Author of Nature thus corrupted •, after ac- 
 knowledging my Obligations to the Gentleman, for 
 his charitable Sentimeius, 
 
 I Anfwer, That Nature, and the Corruption of 
 Nature, are two diftin6t and different Things ; 
 God is the A uthor of the former, but by no Means 
 of the latter : By Nature I underftand our very Be- 
 ings ; and by the Corruption of Nature, any Dif- 
 conforiPiity to the moral Law of God^ that cleaves 
 ,to them in Man's fallen Stale, 
 
 There is likev/ife a great Difference between the 
 Light of Nature, even in Man's fallen State, and 
 the corrupt Inclinations of Nature ; thefe often op- 
 pofe each other in Things moral, and therefore can- 
 not be the fame -, this inward Confix between Ligbt 
 .and Luji^ divers Pagans perceived and lamented§ ! 
 Hence i may fiy juftly, that our Author didn't do 
 well in blending thefe Things together, in the afore- 
 faid Paragraph, by which his unwary Reader is apt 
 to be im.pofed upon. 
 
 But to make this Matter ftill more plain, and 
 i^afy to be underftood, let it be obferved, that I 
 lliewed in the Sermion what I mieant by the Law of 
 Nature (which this Gentleman has taken no Notice 
 of) namely, fomething that was fubftantiaily the fame 
 with the Moral Law, p. 14. 
 
 It pleafed God when he made Man, to imprefs 
 
 upon his Mind, a Knowledge of the OJices which it 
 
 was proper for him to perform towards God, his 
 
 Neighbour and himfelf ; this Knowledge was doubt- 
 
 D 2 left 
 
 5 Video meliora prohoque, deteriora Sequor» Nitimnr iu 'veti- 
 turn, femper cupimu/que hegatum* 
 
[ 20 ] 
 
 lefs impair'd by Man's Apoftacy, yet there are flill 
 fuch Remains of it in the human Mind, as fhew (if 
 fuitably attended to and improved) the principal 
 moral Duties required of us ; this I conceive the A- 
 poftle PW confirms, Rom. n. 14,15. Fcr when 
 the Gentiles which have not the Ldw^ do ly Nature 
 the things contained in the Law (i. e^ the moral 
 Law revealed in the Scriptures) were a Law unto 
 themfelves, which fiew the Work of the Law writ- 
 ten in their Hearts^ or fome remaining Notices of it 
 engraven upon their rational Nature •, "Their Confci- 
 ences heariyig Witnefs^ and their Thoughts the 
 mean while accufing or excufing one another. 
 
 Now tho' this Light of Nature be in a fallen 
 corrupted Creature, yet it came originally from 
 God, who is the Author of every good Gift ; and 
 hence Solomon calls the Spirit of Man the Candle of 
 the Lord : It is true it is iefs in Degree and Influence 
 than that which Adam enjoyed, yet it is and mufl 
 be of the fame Kind, inafmuch as it oppofes the 
 fame moral Evils, and direds to the fame moral 
 Good, as far as it reaches. 
 
 It is called the Light and Law of Nature in a 
 good Senfe (which the Word Nature is capable of, 
 as well as a bad) becaufe the firft Man received it 
 together with his Nature or Being in Perfe6tion, and 
 we the Remains of it with ours. This Reprefenta- 
 tion the Scripture before mentioned confirms ; The 
 Gentiles did by Nature (i. e. not by the Inclinations 
 of Nature, which, at leaft, generally tend to Evil, 
 but by the Light of Nature which dire6ls to and ap- 
 proves of moral Good§. But what did thofe Gen- 
 tiles do thro' the Inftigation and Condudt of the a- 
 ferefaid Monitor ? Why, The Things contained in 
 the Law. What Law ? Not the Ceremonial, for 
 
 that 
 
 § Nil confcire Jibi nulla've pallefcere culpa, murui ahenens efisi 
 He that is confcious of no Crime, may be bold and intrepid. 
 
[21 ] 
 
 that the Gentiles had no Notions of, and therefore 
 it muft be the Moral, which is for Subftance the 
 fame with the Law of Nature|| . 
 
 What tho' fhedding of Blood and Violence ia 
 Defenji-ve tVar^ be the unhappy Conf;quence of Sin, 
 /. e. There would have been no need thereof if Man 
 had not finned, yet it will not follow, as our Au^ 
 thor imagines, that it is therefore fmful ; then by 
 the fame Way of Reafoning, human Laws, and 
 Phyfick, and fhedding the Biood of Criminals by the 
 Magiftrate ?irtjinful^ and fhould be carefully avoid-r 
 ed ♦, which is falfe and abfurd ! Our Author's Ar- 
 gument concludes too much, |nd therefore nothing 
 at all to his Purpofe : All thofe Particulars but now 
 mentioned, tho* they be the Confequences of the 
 Sin of Man, /. e. they wou'dn't have been necefTa-t 
 ry, if Man had not Jinned t, yet they are not the 
 
 proper 
 
 (j ^crates exprefles his Sentiments about the Law of Nature in the 
 following Manner : * There are (faith he) certain Laws which are 
 
 * not written ; thefe are the Laws which are univerfally received 
 
 * throughout the World : But neverthelefs Men did not make 
 
 * them ; for all Men could not alTemble themfelves together ii^ 
 
 * any one Place ; neither could they all fpeak the fame Lan- 
 
 * guage. They were therefore made by the Gods. It is alfa 
 
 * commanded every where, and to every Man, to honour his 
 
 * Father and Mother : And that Fathers and Mothers fliould 
 
 * not marry with their C hildren. No One ever violates with 
 ^ impunity, any one Law eftablifhed by the Gods. There ar^ 
 
 * Puniihments which infeparably adhere to the Crimes commit- 
 ' ted againft thofe Laws, which Puniihments it is impoflible tQ 
 
 * efcape ; whereas a Man may eafily ward againll the Severity 
 
 * of human Laws, after he has ttanfgreffed them, either by 
 
 * concca ing, or defending himfclf by open Force — To do 
 
 * Good to them that do Good to us, is alfo a univerfal Law--- 
 
 * When I confider that each Law carries with it the Punifhment 
 
 * of him who tranfgreffes it, I eafily perceive it to be the Work 
 ^ of a Lcgijlator more excellent than Man. The Gods never 
 
 * make any Laws that are unjuft ; on the contrary, other Le- 
 
 * giflators can fcarce make any that are juft.* Xenopb, £d; 
 Farisy p, 807. B. and p, 470, Ed, Oxon^^ 
 
[22] 
 
 proper Effects of Sin ; it is not Sin and Satan^ 'but 
 God and right Re a f on that dire6t to the regular Ufe 
 of them •, and therefore inafmuch as the Fail of Man 
 renders them neceffary, it is an Argument for, and 
 not againfl them. 
 
 The Light of Nature diredls to Heahb in the firft 
 Place, by the Ufe of all proper Means, and chufcs 
 it as the mod agreeable State ; but in Cafe of Sick- 
 nefs, prefcribes the Ufe of Phyfick, tho' difagreeable 
 to our Inclinations, becaufe medicinal and neceiTary 
 for the Recovery of cur Heahb. 
 
 And thus, undoubtedly, the lame Light and 
 Law of Nature directs to purfae Peace with our 
 Neighbours in the firft Place, and chufes it as the 
 moftdefirable Condition -, but when this is loft, thro' 
 the /i^V{/?zV^ of others, in important /-^^yr-^.r^j, and 
 cannot be recovered by gentle Methods^ the Light of 
 Nature directs to the Ufe of Force to obtain it, ei- 
 ther by the Civil Law, or by Self-defence^ and IVm'^ 
 as the laft Remedy., which we are drove to with 
 Relu5fance^ and by extream Necejjity. 
 
 But to proceed, our Author obferves in the afore- 
 faid Paragraph, ' That the Light of Nature v/hich 
 
 * God was the Author of, was holy and innocent :* 
 Which implies, that the Light ot Nature in Man's 
 fallen State, is fmful and guilty ; and this he con- 
 firms in the following Words •, ' For it is not from 
 
 * the degenerate fallen Light of Nature^ that Argu- 
 ' ments are to be drawn, for the Formation of 
 
 * Chriftian Principles, neither are any from it of 
 
 * any Weight in Oppofition thereto.' 
 
 Now coniidering that the Light or Law o'i Na- 
 ture I reafoned from, is fubftantially the fame with 
 the Moral Law •, 
 
 * Was inftituted for Man's Security, S.p. 12 ; 
 
 * Has a primary Regard to Peace \ 
 
 * Lays a mutual Obligation upon Mankind to it, 
 
 ' And 
 
[ 23 ] 
 
 * And threatens thofe that violate that OMigation 
 ^ with Punijhment ; thence I query, 
 
 I. Doesn't our Anther's charging the Light o^ 
 Pature^ in Man's fallen State, as htmgjinful^ ne- 
 cefTarily imply one of two Things, either an unfair 
 fpeaking befide the Point, as I Hated it, or fome- 
 thing worfe ; namely a calling in Effe6l the Promo- 
 tion of Marl's Security^ a primary Regard and 
 Obligation to Peace^ together with the whole moral 
 Law of God^ finful. This is a Blow at the 
 Root of all Virtue and Religion \ for if the moral 
 Law be finful, and it can't be otherwife, if the 
 Light or Law of Nature (which is the fame in Sub- 
 fiance with it) be fo ; then of Confequence it muit 
 be a Duty to break the Moral Law. 
 
 ^ery 2. Can that htftnful which oppofed Sin 
 in the Pagans^ and direded them to keep the moral 
 Law ? Then two Contraries are one and the fame I 
 
 ^ery 3. If the Light or Law of Nature is not 
 from God, then pray who is it from ? Has Sin or 
 Satan formed fuch a beautiful and confiftent Scheme 
 of Offices^ that does {o much Honour to human 
 Nature^ and fo much promotes the Weal of Socie-^ 
 ty ? Then certainly they have very much forgot 
 their own Interefl^ and regarded ours,- for which 
 we are laid under very great Obligations of Grati- 
 tude to them. 
 
 In the mean Time, I don't doubt but Mr. S. 
 meant well, but he has fometimes an unhappy Way 
 of exprefiing. his good Intention, 
 
 But our Author proceeds to another Paragraph of 
 my Sermon, Page 11. where I thus reprefent 
 the fad Confequences of negleding Self-defence % 
 
 * If it be not lawful to oppofe by Force unjuft Inva-^ 
 
 * ders, then the Goods of Providence are vouch* 
 
 * fafed to us in vain, and Men of the ftridefl Inte- 
 
 * gritj^ and Femaka of the moft unblemiih'd Vir- 
 
[ 24] 
 
 * tne, will ever be expos' d as an eafy Prey^ to the 
 
 * vileft Infnlts of the moil fcandalous Scoundrels V 
 Upon which our Author obferves as tollows •, p. 
 
 lo, * If thefe e:<traordinary Confequences are true^ 
 
 * what a ftrorg Faith in, and Dependance upon 
 
 * God do thoil m;initeft, who have embraced, and 
 
 * do religioufiy marncain the peaceable Bo5frine ? 
 To wliich I reply, 7 hat his faying the Confe- 
 quences I drew are extraordinary^ without offering 
 any other Reafon, does not prove the Point •, and 
 the very contrary follows, from thefe Conlequences^ 
 to what our Author imagines \ for this Reafon, If 
 the expofing of our Goods and Hmour^ continually 
 without NeceJJity^ to the htfidts or Scoundrels^ be 
 true Conjeqtiences of the Negle^ of Self-defence \ 
 then it cannot be that the PrcmiKS from which fuch 
 abfurd Confequences flow, ihould be Good, or 
 from God ; and confequently has no Promife of 
 Proteclion annexed to it, witliout which it is Pre- 
 Jumption to depend on God in any Cafe. 
 
 It is true the Pozver of God is fuch, that he can 
 if he pleafes make Millions of F/orlds more than 
 there be, may we therefor.; expe6t that he will ? 
 No ; it is a vain Confidence to expe6i; Prote5fion^ 
 out of the Way of proper Means.-^' When Satan 
 tempted our Saviour to caft himfclf down from the 
 Pinacle^ and yet expefl Prote^ion^ he rejcfiied the 
 Motion. 
 
 There is no Inftance in the Sacred Volume^ of 
 the Prefervation of any in a Tim.e of • -anger and 
 Calamity^ but of fuch who had been, or were ufing 
 proper Means for Defence. 
 
 In the mean Time I truil, that a Number of the 
 ^^akers and others., who from a Confcience mifin- 
 formed do oppofe War, have true and faving Faith 
 in Chrift, and are upright before God in the general 
 
 Courfe 
 
[25] 
 
 Courfe of their Condu^ ; notwithllandlng of their 
 Mijlake in the aforefaid Particular. 
 
 As to the marvellous Interpofure of Divine Pro- 
 vidence, in refped: of the Jehu£la Fleet, which noc 
 long fince ftruck fuch a Terror into this British- 
 Main ! of which our Author fpeaks, Vin. ^. lo, 
 II . 1 wou'd only obferve. That feeing the Difperfion 
 of that Naval Armament^ happened on the very E- 
 vening of that Day which was appointed by the Go- 
 vernment for Pubiick Prayer and Humiliation in 
 New-England, for Defence againft chat formida- 
 ble Squadrony ; it may commend to our Efteeni 
 and Obfervance, luch pubiick Solemnities upon pro- 
 per 'Occafions : But if there had been no Preparati- 
 on made for Defence^ by the Inhabitants of the 
 Majfachufetts Colony, in providing the proper In- 
 ftruments of War, is it not highly probable, that 
 the aforefaid Fleets would have rather entered the 
 Bay of Boston, than the Haven oiJehuEla ? 
 
 Give me Leave likewife to obferve here, en paf- 
 Jant^ that Almighty God has put fuch fingular Ho- 
 nour, efpecially of late, upon that pious^ generous^ 
 prayings and warlike People^ above the other Pro- 
 vinces on this Continent^ not only in the In fiance 
 before mentioned, but alfo in taking the important 
 Fortrels of Cape -Breton, that Time itfelf will not 
 be able foon to efface the Memory of thofe great E- 
 vents : What ardent Piety^ in amiable Union 
 with the moil heroick Bravery^ opened all their 
 Charms, in the High-places of the Field ! when the 
 intrepid Sons of New- England, nobly attack' d the 
 aforefaid almofl impregnable Fortrefs ! But no Dan- 
 ger, no Difficulty is too great for a brave Mindy 
 Heaven fmiling, to encounter and furmount. 
 
 E Our 
 
 II PFhat ^een Elizabeth /aid of the Spanilh Armada ^ may be 
 (tfflydtothe fleet 0/ Jebuda ; Afflanjit Dens, et d^JJi^antur \ C?oi 
 iUtii ^ith bii Wind^ and tbey 'vjsre feat tend. 
 
[26] 
 
 Our Author proceeds next to remark upon a Pa- 
 ragraph of the Sermon about Self-murder^ Ser. p, 
 12, 13. which runs thus •, 
 
 ' Pie that fufFcrs his Life to be taken from him, by 
 
 * One that hath no Authority for that Purpofe, 
 
 * when he might preferve it by Defence, incurs the 
 ' Guik of Self-murder : Since God hath enjoined 
 ' him to feek the Continuance of his Life, and Na- 
 ' lure itfelf teaches every Creature to defend itfclf 
 ' when afTaulted : In Particular, Nature hath not 
 
 * only given to Man a quick Senfe of Injuries, that 
 ' he might not fuffcr himfelf to be opprelTed and in- 
 
 * fuked, but fhe hath aUb armed him with Strength 
 ' and Ability of Body, that he lliouid not be 
 
 * forced tamely and fordidly to fubmit ! Tho' there 
 ' is a Self-love that is criminal and vicious, viz, 
 ' That which hath no Regard to the Honour, 
 ' Safety and Inter ell of our Neighbour •, yet there, 
 
 * is a Self-love that is rational and excellent, which 
 
 * inclines us primarily to regard our own : And 
 
 * hence is that of the Apoflle, nat no Man ever 
 ' yet hated his own Fleflo, hut ncurifheth and cherifi- 
 ' eth it \ if fo, then it is every Man's Duty to love 
 
 * his own Life, to defire its Continuance, and ufe 
 
 * proper Means for its Prelervation ; for this Pur- 
 ' pofe the Almighty hath put into our Nature, a 
 ' Principle that defires Life, avoids Death, and is 
 ' afraid of its Approaches ; for which Reafon, it 
 ' is caird the King of terror s.^ 
 
 My Opponent is pleas'd to remark, upon the a- 
 forefaid Parrgraph, in the following Words, vix. 
 ' This Author fhould have confuked the Mean- 
 
 * ing of Self-murder, before he ufed the Term fo 
 ' freely in feveral Parts of this Sermon — Murder is 
 ' defin'd to be a wilful and felonious killing another, 
 ' upon prepenfed Malice, &c. Felo de fe, or a 
 
 * Self-murderer, is he that commits Felony, by wil- 
 
 ! lingly 
 
[27] 
 
 * lingly and deliberately killing himfelf : So that the 
 ' Cafe in the Sermon does not reach this Befcripti- 
 ' on, unlefs we can fuppofe, he who does not en- 
 
 * deavour to defend himfelf, is unadlive from a wil- 
 ' ful deliberate Defire of being killed. Jt is with- 
 
 * out Doubt every Man's Duty to ufe proper 
 
 * Means for tb.e Prefervation of Life •, but if any 
 ' Man is convinced that Chrift hath forbidden him 
 
 * the Ufe of military Preparations, and yet will ufc 
 ' them, they are to him very improper Means, 
 ' Mat. xvi. 25. 26. 
 
 To which I reply, as follows, namely. That 
 thefe Arguments^ in my Opinion, fupport the 
 Charge in the preceding Paragraph : 
 
 1. The Conmand of Go(j, to feek^the Continu- 
 ance of Life. ^4^^-f^^j^^r<^^^ - ---• 
 
 2. The Light Q,^ Nature* % teaching the Reafona- 
 blenefs of Self- defence., from the Example of the 
 Brute- creation., as well as from the Senfe of Injuries y 
 which is natural to iVJen, and the Ability given by 
 the Almighty whereby they might refill them, -t "'''■- 
 
 3. The rrafonable Self-love ^h-^X. is recommended 
 in the divine Oracles. 
 
 4. The natural Defire of Life., and Fear of 
 Deaths implanted in the human Nature. 
 
 All thefe our Author acknowledges by his Si- 
 lence ; and only offers three Exceptions againfl the 
 Confequence I draw from them. The 
 
 I . Of which is a Definition of Self-Murder., ex- 
 trafted, I fuppofe; from fome Law Book •, which 
 is this, ' A Self-murderer, is he that commits Fe^ 
 ' lony, by willingly and deliberately killing him- 
 ' felf.' 
 
 To which I anfwer. That our Author by his own 
 Pen proves the Charge -, becaufe the Definition he 
 offers of Self-murder., is applicable in fome Degree 
 to the Negle5fers of Self-Defe7tce : For, 
 
 E 2 I. They 
 
1 . They willingly and deliberately hold a Prinei- 
 fle^ contrary to the Uic of an apt Mean to preferve 
 Life in Danger. 
 
 2. In Purfuance of this Principle., they are here 
 fjppofed to negled: that Mean willingly, when the. 
 Ufe of it is neceiTary and feafonable. 
 
 ^. The necelTary Confequence of which is their 
 Death ; which mud therefore be charged upon 
 them, at leafl in fome Meafure., fo long as it is juft 
 and reafonable to believe, that a Premifes contains in 
 it its juft and natural Confequences ; or a Caufe its na- 
 tural Effe^s •, that is, fo long as Men arc rational, 
 and int':^iligent Beings. ^ 
 
 4. It ought alfo to be confidered, that he who. 
 doesn't endeavour to p-event an Evil., which it is, 
 under God, in his Power probably to prevent, by 
 the Ufe of an apt Mean^ not forbidden, is Partaker 
 of that Evil^ Eph. v. i r . Have no Fellow/hip with 
 the unfruitful Works of Dnrhiefs^ but rather reprove 
 them ; that is, fays Mr. Poole., ' Not only do not 
 
 * pradife them youi'felves, but do not join Vvith o- 
 
 * thers in them, by Confent, Advice, AfTiftance, or 
 
 * any other Way, whereby ye may be defiled by 
 
 * them •, — but convince them, not only by your 
 ' Words, but efpecially by your A6lions, which be- 
 
 * ing contrary to them, will both evidence them to 
 
 * be, and reprove them, as being Works of Dark- 
 ' ncfs.' 
 
 Suppofmg a Magiftrate lliould fuffer grofs Wick- 
 ednefs complained of and proved, to pafs trium- 
 phant, without oppofing it, without infiidling the 
 Penalty prefcribed by the Law., woudn't he be a 
 Partaker thereof, and bear the Sword in vain ? And 
 i.^n't the Cafe the fame as to Heads of Families^ 
 when they don't labour to check with Force and Se- 
 ^^erity growing Evils in their Houfes^ when other 
 -/leans fail of Succefs ? 
 
 Wasn't 
 
[ 29 ] 
 
 Wasn't EWs exceflive Mildnefs and paffive Beha- 
 viour towards his Sons^ the Caufe of his Grief and 
 their Ruin? ^ee i Smn. ii. 22—24. Nay^ my Sons, 
 faid he^ it is no good Report that I hear -, ye make 
 the Lords People to tranjgrefs. Eli\ Sin, fays Mr. 
 Poole^ m this Matter, was not only that he ' Re- 
 ' proved them too gently, but efpecially, that he 
 
 * contented himfelf with a verbal Rebuke, and did 
 
 * not reftrain them, as is faid. Chap. iii. 13. For 
 
 * this the Almighty told him, that he would judge his 
 ' Houfe for ever.^ 
 
 Surely, as Solomon obferves. He that fpareth his 
 Rod, hateth his Son, hut he that loveth him, chafi- 
 neth him betimes, Prov. xiii. 24. Hence we may 
 fee how hateful to God, and pernicious to Men, the 
 Dodrine and Practice of abfolute Non-Refijiance are. 
 If Refiftance, and all life of Force, be a Sin, it 
 muft be of Confequence finful for Parents to correct 
 their Children, and Mafiers their Servants -, yet 
 thefe Things are commanded ; it mult therefore be 
 a Sin to obey the pofitive Commands of God, upon 
 the aforefaid Hypothecs, Can we think that fuch an 
 unaccountable DoBrine can come from Heaven, as 
 makes the Almighty contradidt himfelf, who is all 
 Wifdom and Harmony in his Perfe5iions, his Pre- 
 cepts, and all his Government I A Do6lrine that not 
 only tends to overthrow all Rule and Authority in 
 the State, but to deftroy at a Stroke all Family Go- 
 vernment and Order I 
 
 Whatever Influence Infiru5fion and Example may 
 have upon fome ingenuous Minds, to form them to 
 Virtue and Piety, yet others, of a more obftinate 
 ^urn, are like to be ruined, unlefs they be learned 
 Wifdom by Stripes, 
 
 Unlefs Corre^ion had been necefTary, an All-wife 
 God would have never commanded it;. 
 
 Surely 
 
[ 3° ] 
 
 Surely the Paflion of Fear was not put into the 
 human Soul by the Author of Nature in vain •, no, 
 but for valuable Purpofes, both in refped of Socie- 
 ty and Religion. As a Confequence of this I may 
 fay, 
 
 5. That he who fuffers fuch, whom he has Rea- 
 fon to conclude have a murderous Intention to ailaf- 
 finate him, and confequently v/ithout Refiftance to 
 kill him, may be laid interpret atively to confent to 
 their murderous T)ejign ; becaufe he oppofes not, by 
 all proper Means in his Power ^ the Execution of it. 
 But to proceed : 
 
 The fecond Exception of our Author againft the 
 Charge aforefaid, is his Reafoning from the Defcrip- 
 tion of Murder already mentioned, in the following 
 Manner, namely^ ' That the Cafe in the Sermon 
 ' does not reach the aforefaid Defcription, unjefswe 
 ' can fuppofe, he who does not endeavour to de- 
 * fend himfelf, is unadlive, from a wilful and deli- 
 ' berate Defire of being killed.' 
 
 To which I anfwer. That he who willingly and 
 deliberately ufes a Mean^ and that from a fixed Prin- 
 ciple^ that has a natural Aptnefs to anfwer a certain 
 End^ does at leaft virtually aim at the End to v/hich 
 the Mean tends, and fo is chargeable with the Confe- 
 quence, whether he adtually aims at the End or not •, 
 becaufe he is a rational Creature^ who ought to zdc 
 with Difcretion and Defign, If he doesn't aflually 
 aim at the End^ to which the Mean he ufes has a 
 natural Fitnefs, it argues Weaknefs of Mind^ to 
 choofe Means that verge to an End he dillikes : 
 However, if the aforefaid Perfon doesn't aim at his 
 own "Death adlually, notwithftanding of the Weak- 
 nefs and Inconfiftency that attend his ConduEi^ yet 
 the Malignity of the Crime is no doubt lefTened in 
 Degree^ becaufe that lies much in Intention. In the 
 mean time, as the Prophet Ezekiel informs us, TVho^ 
 
 foever 
 
[31] 
 
 foever heareth the Sound of the Trumpet^ and taketh 
 not Waryiing^ if the Sword come and take him aivay^ 
 his Blood fhall he upon his own Head. 
 
 Suppofmg a pious Perfon abflains totally from 
 Food^ with a religious Defign, to be conformed to 
 the Example of Chrift''s Fafting^ and prefumptuouf- 
 ly expeding to be miraculouQy fupported without 
 Food for Forty Days, dies in that Space, woudn*t 
 he be guilty of Self-murder in fome Degree, tho' his 
 Crime is not fo heinous and aggravated, as if he de- 
 figned his own Death ? But I proceed to the third 
 Exception, which is this : * It is without doubt, fays 
 
 * our Author^ every Man's Duty to ufe proper 
 
 * Means for the Prefervation of Life ; but if any 
 
 * Man thinks that Chrift hath forbidden him the Ufe 
 
 * of military Preparatiens^ and yet will ufe them, 
 
 * they are to him very improper Means,"* 
 
 Here obferve, that in the aforefaid Paragraph our 
 Author tacitly acknowledges the Lawfulnefs of milir 
 tary Preparations in themfelves, as M?^»j to prcr x 1 
 ferve Life ; and that it is every Man's Duty to 
 life them, who reckons them lawful ; which is indeed 
 a giving up of his whole Caufe. Great is the Power 
 of Truth*. But, 
 
 2. He concludes, 'That miyOne who is convinced 
 
 * that Chriji hath forbidden him the Ufe of military .;' 
 
 * Preparations^ they arc to Mm improper Means.l. .t 
 It is very true, they are fo, at that Time, till he is. • 
 better inftru6led ; for douteleis it is a Sin to a6t con-. . * 
 trary to Confcience^ and therefore it is aneceflaiy^. 
 Duty^ in fuch a Cafe, to ufe wth Speed and Im- 
 partiality, ail proper Means to obtain Light from 
 God I 
 
 Our Auth&r^s citing Mat. xxv, 26. and PooJe't 
 Annotations upon tfc Place, to prove that we 
 
 * Shouldn't ad contrary to OmfdmcCy m order to 
 
 ^ dcs|>e 
 
 I 
 
[ 32 ] 
 
 * efcape Sufferings upon a" religious Account^'* is. 
 quite foreign to the Point in ^ejiicn^ which is 
 ftri'fll}'' and properly a n'l;// and not a religious Mat- 
 ter : Who denies that v^e fliou'dn't faffer patiently 
 upon the *9cffr^ of Religion , when called thereto by 
 divine Providence ? If the Magiftrate under which 
 we live, fhou'd perfecuie us, becaufe of our religi- 
 ous Principles or Pra5iice^ no doubt v/e fhould en- 
 dure it with Calmnefs and Meeknefs ; but this is 
 very different from our being pajfive under the Vio- 
 lence of a foreign Foe^ who comes to rch us of .our 
 Goods, and therefore jumbling thofe Thir'gs toge- 
 ther, that are fo very different, fcrves only to de- 
 ceive the unwary Reader ! _ 
 
 But our AtUhor's following Paragraph, is very 
 unjuftifiable, nam.ely this, ' That if any fincere 
 ' Chriflian underflands it to be his D^/j, not to 
 
 * make any Defence at all, his forbearing to ufe any> 
 ^ will never incur Guilt. 
 
 Anf. Tho' Ignorance of the Evil of any Crime, 
 and a falfe Perfwa/ion confequent upon it, do, if the 
 Ignorance is not affetled and wilful, lefTen its Ma- 
 lignity, yet they cannot totally remove it. 
 
 1. Becaufe that Ignorance and Error are Sins 
 themfelves, Ija. xxvii. ii. 2 Pet. ii. i. and there- 
 fore can't take away the Gqilt of other Sins, or juf- 
 tify our Condud in following the aforefaid blind 
 Guides, 
 
 2. Becaufe the holy Scriptures are the fupream 
 Rule, which we are bound to fearch and underiland, 
 efpccially in Things of great Moment, and to 
 which we ought to be conformed, both in Sentiment 
 and Pra5lice, Ifa. viii. 20. 2 I'im. iii. 16, 17. and 
 Confcience is but a fubordinate or ruled Rule ; For 
 God is greater than our Confcience^ and knoweth all 
 i'hings, I John iii. 20. 
 
 3. Things of a moral N-ature^ are either good or 
 
 bad 
 
[33 ]. 
 
 bad in themfclves, antecedent to, or before our 
 Tho'ts about them •, nor can our Opinion alter 
 their Nature: If our Ignorance or wrong Perfwafion 
 do juftify wholly a continued Negle£f of JDuty^ or 
 Sin of Gmiffwn ; by a Parity of Reafon, they may 
 judify a Sin of Ccrmnijjion •, and if one, why not an- 
 other ? And confequently the Guilt of all Crimes, 
 yea the greateft, will be removed by what is criminal, 
 wiiich is very abfurd ! 
 
 This Notion will juftify SauFs perfeciiting the 
 primitive Cbriftians from City to City^ even unta 
 Death I For he verily tho't with him f elf ^ that he 
 ought to do many nings contrary to the Name of Je- 
 fus of Nazareth^ yf^jxxvi, 9. which is very lliock- 
 ii^g 1. 
 
 This Notion likewife juftifies all the Ferfecutionsi 
 or Sufferings upon a religious Account^ which the 
 i^uakers have endured, at any Time or Place, fince 
 they have appeared in the World ; in cafe that thofe who 
 oppreiTed them,, tho*t it their Duty fo to do, which 
 Cr.^rity obliges us to hope they did, at lead lome 
 of them. 
 
 Now why does our Author appear as an Advo- 
 cate for the Sluakers unattack'd, and yet in the mean 
 Time, hold a Principle^ that in its natural Confe- 
 quences, juftifies all thtir unreafonable Sufferings ? 
 Is this rational ? Is this confiftent ? 
 
 Our Author takes Notice of another Paflage in 
 the Sermon, f. 13. i;/2J. this, ' Well 5 \{ Self-mur- 
 
 * der be a heinous Sin^ it will follow by the Law of 
 
 * Contraries, that Self-defence is an important Duty : 
 
 * Surely he who is unjuftly attafcked, and does not 
 
 * endeavour by fuitable Means to preferve his Life, 
 
 * efpecially if there be any probability of Succefs, in 
 
 * fo doing betrays it, and fo is guilty of Suicide ; a 
 ^ Crime of the fir ft Magnitude and deepeft Dye !' 
 
 * Upon this Paffage (faith our Author) I would 
 F * remark 
 
pMMiP*"4PtiMf!^«i9«pviHpnP! 
 
 { 34 3 
 
 ^ remark, that frequently the mod fukable Means 
 ^ to prefcrve Life, when attacked, is to deliver up 
 
 * that for which the Attack is made.' • 
 
 I anfvver, i. Sometimes the /It tack is v/ith a ma- 
 licious Defign to murder •, and then if th.vt be deli- 
 vered up, for which the Attack is made, the Life 
 itfelf mAift be gi^^cn up. 
 
 2 . If the AtUack be for Goods^ and we tamely de- 
 liver them up, without Rejijlance^ do we not here- 
 by encourage the VVickednefs oi the Wicked, and 
 wrong ourfcives and Families (and that perhaps in 
 Matters of fdch great Importance as ruin both) and 
 are thefe Things juft end good ? 
 
 But our Author proceeds to fay, ' If however I 
 
 * were thus attacked by Villains^ who were fo wick- 
 
 * ed as to determine to take av/ay n)y Life^ were I 
 
 * in the meek and peaceable Difpofition, which the 
 
 * Gofpel inculcates, I believe that would have fuch 
 
 * an EiFe6l upon the v/crft of Men, that it would 
 
 * difirm their Malice •, but if it did not, my fub- 
 
 * mitting calmdy^ and refigning my Life, rather 
 ' than running the Rifque of taking away another's, 
 ' would be fo far from Suicide^ that it would be 
 
 * acting agreeable to die Nature and Temper of the 
 ' Gofpel^ and confequently highly r€wardable\\. 
 
 To which I reply, that there are thefe Defe5fs in 
 the aforefaid Paragraph, which render it inconclu- 
 five, viz. 
 
 1. A Miracle is expedled without a Promife^ 
 which is prefumptuGtis. 
 
 2. The ^ieftion in Debate is begged, that 
 lliould be proved, which is unfair, viz. That the 
 
 Ncgled 
 
 II What our Author Means by highly renvardable^ I don*t 
 tertainly know ; 1 would hope that he is not for the Popijh 
 Dodrine of the Merit of good Works ; I acknowledge that the 
 Doftrine of abfolute Kon-rejijlance, deferves a Reward, but of- 
 
 * diiierent Kind from what he, I ittppofe, intends. 
 
[ 35 ] 
 
 Negle6l of Self-defence upon a proper Occafion, is 
 agreeable to the 'Nature and T'etnper of the GcJpeL^: 
 
 3. It feems to be here luppos'd, that the Gofpel 
 Difpenfation, ft r idly fo called, is different in Na^' 
 ture from tht^Jeivip^ which is untrue^ as appears 
 from the Appendix annexed to my Sermon, which - 
 our Author tho't proper not to meddle with in his 
 Animadverjions^ and yet takes for granted what it 
 oppoles. 
 
 4. It Icems to fu ppofc, as if our Author imagine^, 
 that his 7neek and peaceable 'Dtfpofition wou'd have 
 more Influence upon Villains than the meek Temper 
 of our Saviour and his Aprftles^ which is ahjnrd f • 
 For their Malice was not difarmM by the latter, 
 and liow tlien is ie probable it lliou'd by the for- 
 nier ? 
 
 I heardly wifli that the Gentleman^ my Opponent^ 
 and all of his PrinciplpSy m^ay never have their Fer- 
 fwafion put to the Trial; upon fuch mielancholy 
 Cccafions ! 
 
 To what has been fiid under this Head, of Self- 
 murder^ I would add the following Obfervation of 
 Mr. Poole in his Synopfis •, 'Thou fh alt not kill^ that 
 is, unlawfully \ ' This Precept (faith he) treats 
 ^ concerning; all thefe Thins-s which in Scri-pture are 
 ' CJillcd Murder •, nor are we to imagine that Divini-r 
 
 * ty treats no other wile o^ Murder than civil or hu- 
 ' man Laws ; one of the original Words, properly 
 
 * figniiies an unjuft: killingf .' 
 
 So that our Author finds Fault with me, for 
 
 keeping within my own proper Province, and fpeak- 
 
 ing like a Divine from the Defl<, and not like a 
 
 Lawyer from the Bencb or Bar^ ina6'^r;;/i?;2uponthe 
 
 F 2 Point 
 
 •f- In hoc precepto agitur, de omnibus iis, qu^ fuh Homicidii no- 
 mine, in Scrijtura <veniunt ; nee puiandum^ non aliter Theologian^ 
 agere de Eomicidio, quam Jurifprudentiapi : Katsaqh propria 
 J^^ni^cat occijionem injufianiy 
 
[36] 
 
 Point in Cqntroverfy,^ which, whether it be a jull 
 Cenfure^ let others judge. 
 
 As to the Inftance ot the Night Ro-'ber^ mentio^ 
 ned in the Se-nncn^p. 12, in the FirJJ. cat kn^ p. i^. 
 I fhall for the fdke. ot Brevity only mention Mr. 
 Pooled Annotations on the Place (Ex. xxii. 2) 
 whiqh I think fuiTiciently folve the DifHpulty our 
 Author has darted, and add a few Words •, ' For the 
 
 * Thief (fiys Mr. Pode) t:ho^ he be killed by ^ 
 
 * Man in his cw,??. Defence^ becaufe in that Cafe, the 
 
 * Thief might be prefumed to have a worfe Defign, 
 
 * and the Owner of the FIcufe cou'd neither ex- 
 
 * peft, nor have the Help of others, to fecure him 
 
 * from the intended Violence •, nor guide his Blows with 
 ^ thai: Difcretion, which in the Day Time he might 
 
 * ufe ; If the Sun be rijen^ there jlo all he Bleed (bed, 
 
 * fcr him \ he that kills him^ Jhall be pa to Death, 
 
 * Becaufe he punilhed him more than his Crime de- 
 
 * ferved, and mjght have been otherwife either fe- 
 ! cured, or rightea ^ and in that Cafe, it is prcba- 
 
 * ble, the iLiief dengn'd not Murder^ bur neft 
 
 * only ; but if it wereevident that the Houle-break- 
 
 * er defjgn'd Murder, he mJght doubtiefs kill bm 
 ^ in his own Defence. 
 
 Augiiftine gives this Reafon why tW^. Law of Mo-^ 
 fes allow 'd of killing a mef'm the Night., but not 
 in the Day ; ' Becaufe (fays he) after Sua-rifing, 
 ' a Man might diftinguifli whether the Thief came 
 
 * to kill^ or barely to ftcal •, in the latter Cafe, he 
 
 * was not to be killed. • In ^efi. 84, on the Book of 
 Exodus. ' '■ 
 
 I might add hereto, the Sentiment of the famous 
 ^abbi Maimonides^ who may be reafonably fuppo- 
 led to understand thoroughly the political Laws of 
 his own Nation ; he obferves, ' That no private 
 \ Ferfon was permitted to kill another, except in 
 ■ ' \ Defence 
 
[37] 
 
 f Defence of that which if once lofl is irreparable^ 
 ■ as Life and Chaftity. ' 
 
 To what has been faid, I fhall only add, That 
 pur Author, in his Glcfs aforefaid, has been fo un- 
 happy, or rather happy, in his Manner of Expref- 
 fion, as to give up the Caufe for which he contend- 
 ed ; for by his Pen he has acknowledged the Ne- 
 cejjity of Self-defence^ in thefe Words, (V.p. 14) 
 ' JVhilfl the Owner of the licufe was making a ne^ 
 
 * ceffary Defence : iSound Dodrine indeed •, Truth 
 will out fometimes : Now if the Gentleman wou'd 
 but Hand by this, our Controverfy would foon come 
 to a comfortable Period -, which I am not without 
 Hopes it v/iJl. 
 
 He next proceeds to confider a Query I propo- 
 f^d under the Margir^ of the 12 p. from Luke xxii» 
 36. wher^ Chrivt enjoins his Difciples, That each of 
 them who wanted a Sword ^ fhould fell his Coat and 
 hiy one \ from which I propofe this Query, ' If 
 ' Chrifc was againft all Fighting and War, to what 
 1 Purpofe did he counfel his Diiciples to buy Swords^ 
 ' fnuli they he bought and never ufed^ or ht light for. 
 \ nothing V 
 
 Our Author anfwens, Vind, p. 14. ' That we^ 
 
 * have no Account of the Difciples ever ufing 
 ' Swords after Chrife's Afcenfion -, and we havefeve- 
 ' rai veryiirong Intimations that they did not, which 
 ^ fufHciently demonftrates that they did not under- 
 
 * fland the Te:)(t in its prefent literal Acceptation.' 
 
 To which I reply, by way of Query, 
 I . W^here are thofe feveral very ftrong Intima- 
 tions that our Author fpeaks of ? Why did not he 
 mention fom.e of them ? 
 
 ^.ery 2 . Was it any more lawful to have Swords 
 before Chrifl's Afcenfion, than after ? If this be fup- 
 pofedj pray what is the Reafon I 
 
 * ' ' ' Sj^ery 
 
[ 38 ] 
 
 ^lery 3. Didn't Chriil fuffer fome of his Dljci-^ 
 pies to wear Swords before his Jfceiijion without Re- 
 proof ? Now, wherefore v/ere they fufFered to wear 
 th:^m ? Was it for Ojhntation^ or Defence in their 
 ^Travels ? 
 
 ^.ery 4, Was that a ffiritual Sword with which 
 Peter (truck off Malchus's Ear ? 
 
 ^lery 5, If v/e take the Sword in a fpiritual 
 Senfe, ^A^j not the C(5^/ .? Doesn't it feem hard and 
 unprecedented, to take two Words joined in one 
 Sentence in different Senfes ? Well, if v/e take the 
 Word Coat in a fpiritual Senfe, as well as the S wordy 
 and confider that the Righieoufnefs of Cbrift is com- 
 pared to 1 Garment^ and likewife Holinejs in Scrip- 
 ture^ and that the Word written is termed a Sword^ 
 will rot the Senfe be this. That we fhould part with 
 the Robe of Chrift's Rightcoufntfs, or the Garment 
 of Holifiefs^ in order to buy a Blhky and is thh a 
 reafonabk Bargain ? 
 
 ' It is probable at lead, faith Grctius, that fome 
 ' of the Jpojiles wore Swords in travelling, in the 
 ' Sight, and with the Knowledge of our Saviour^ 
 ' during the whole Time they accompanied him •, 
 ' which Jofephus informs us, other Galileans alfo 
 ' did, in their Jcurney from their own Country to 
 ' Jerujalem (the Roads being much infefted with 
 ' Highwaymen) and who alfo tells us the fame of 
 
 * the EJfenes^ the moil quiet and peaceable of all 
 ' Men +. Hence it cam.e to pafs, that wlien Chrifi 
 ' told his Difciples, fach a Time was at hand, 'That 
 
 * they fhould fell even their Garments^ to buy Swords^ 
 
 * the Apoftles prefently anfwered, That there were 
 
 * two. Swords in their Company, and in that Com- 
 
 * pany there were none but the JpoPdes.' They un- 
 
 derftand their Mafter as fpeaking of temporal Swords^ 
 
 and he did not reprove them. Perhaps it may be 
 
 fuggefled, 
 t Dg BdL Jud, Lib. 2. C^^. 1^. 
 
[ 39 ] 
 
 fuggefted, that Chrift's faying, it was enough, im- 
 plied a Reproof ; I anfwer, no, not at all ; for two 
 Swords were enough for that littk Company for the 
 prefent to guard them from the Robbers^ while they 
 kept together •, but when they parted, and travell'd 
 two and two in Company, it was but proper they 
 fliould have more. 
 
 As to the Glofs of thofe Gentlemen (who carried 
 on the Annotations begun by Mr. Poole) which is 
 mentioned by our Author^ tho' they are inclined to 
 take the P^Jlage in a fpiritual Senfe, yet they fignify 
 that others were of another Mind, and only fay, that 
 it was difficult to reconcile their Senfe of the Words 
 to the Apoftks Pradice, and to the laft Words of 
 our Saviour, // is enough : But they don't fay it is 
 wipojfible \ and if .they had, they would have been 
 very much miftaken. For my part, I can't but 
 think a much greater Difficulty attends their Senfe af 
 the Words. Mr. Poole m his 6)';/«9^j upon the Place 
 fpeaks thus : ' He does not fo much exhort them to 
 ' oppofe Force by Force, as from a Forelight oi^ 
 ' the Enmity they v/ere to be expofed to, to reprefs 
 
 * their private Animofities or Refentments * : ' This 
 includes the Senfe I have been pleading for. 
 
 But famous Grotius is ftill more exprefs^ and 
 takes the Words abfolutely in their plain literal Senfe ; 
 ' Let him, faith he, by all Means get a Sword ^ if 
 
 * it cannot be had othcrwife, even by the Sale of his 
 ' Garment •, whoever has a Purfe^ let him take it, 
 
 * with the Scrips and v/hoever has no Sword, let 
 
 * him rather fell his Coat than want One -, for this is 
 
 * the Cuftom of Mankind, when Violence is fear'd -f-. 
 
 Here 
 
 * Non tarn hortatur eoSy uf 'vim f / repellant^ quam ut appre- 
 henfione communis contra ip/os inimicitia^, propriam inter fe animoji^ 
 tatem rtprimant. 
 
 f Omni no gladiumjihi comparety vefie di'vendita, Ji aliter com' 
 par$r€ non potefis quif^uii (rumtnam babet/umet eam^/edjimul cum 
 
 psra J 
 
[40] 
 
 rjere let me propofe a few Qiieries, viz; 
 
 ^ery i. Is it not moft fafe to take Placek of 
 Scripture in their literal Senfe, when it involves no. 
 Abfurdity, and is not contrary to the Analogy of 
 Faith? 
 
 ^ery 2. Doesn't Gr tins'' s Senfe of the Text a- 
 forefaid,. agree beft with the Context ? Where Chrifi 
 fays, When I fent you without Purfe or Scrips lack' 
 ed ye any mng ? But now he that bath a Purfe^ let 
 him take it^ and Ukewife his Scrips and he that hath 
 710 Sword, let him jell his Garment., a*nd huy One, 
 If the Sword be taken in a foirituai Senfe in the 
 latter, why not the Furfe and Serif in x^At former ? 
 And then wou'dn't it follow, that Christ fent 
 forth his Jpcftles into the Miniftry without neceffary 
 fpiritual Qualifications, which is not true ! 
 
 Give me leave to mention fome Hints of an inge- 
 nious Pen upon this Head, not long finee inferted iri 
 the Gazette j his Strokes methinks are pertinent and 
 pungent! 
 
 ^ He juilly obferves, that thefe Vv^ords o^ Chrift to 
 Peter ^ ' Put up again thy Sword into his Place^ con- 
 
 * vey an Idea very different from laying it afide fot* 
 ^ ever as unlawful •, do they not ratlier hint, that 
 
 * the Sword, when in its proper Place, is ready upon 
 
 * a fuitable Occafion ; Luke xxil. 35, we find very 
 
 * plainly Chrift's Opinion of the NeccfTity of having 
 
 * Swords in thefe VVords -, When I fent yoU without 
 
 * Purfe, 'and Scrip, and Shoes, lacked ye any Thing t 
 ' And they faid. Nothing. This w^as done, when our 
 
 * Lord fent his Difciples, Chap. x. i. into every 
 
 * City and Place whither he himfelf would come j 
 ^ but now when the I^ord is about to be offered up, 
 
 * and his Difciples are to remain in the World, it 
 
 * feem$ 
 
 j^a ; et quifquis non hahet, potius fvtjiimentunt di'vendeat, quani 
 gladio c areata id enim mas tjl facsre^ ^mtiet ws timttur, f^idi 
 ?tf/. SjHop. in Lac, 
 
[ 41 3 
 
 * feems they are not to exped a miraculous Support' 
 
 * and Defence -, for Chrift fays. Chap. xxii. 36. But 
 
 * now^ he that hath a Furfe^ let him take it^ and like- 
 
 * wife his Scrip ; and he that hath no Sword^ let 
 
 * him fell his Garment^ and buy Ofie -, (He that hath 
 
 * a Purfe^ let him take it) Money, it leems, in the 
 
 * tedious Journey of human Life, was lawful and 
 
 * neceflary (and likewife his Scrip) Provifions or 
 
 * Food were alfo (and he that hath no Sword, let 
 
 * him fell his Garment, and buy One) but a Sword 
 
 * was lawful, and ftill more neceffary, even of great- 
 ' er Confequence than our very Clothes ; and the 
 'Experience of Chri(\ians, from that Time dowm 
 
 * to the prefent, may be appealed to. Whether Mo- 
 ^ ney and Provifions have not been found very ufe- 
 *. ful, and, in many Cafes, the Defence of Mens Lives 
 *- and Liberties, of greater Confequence than Food 
 
 * or Raiment ; agreeable to our Saviour^ s Words in 
 
 * another Place, Is not the Life more than Meat, 
 
 * and the Body than Raiment ? Mat. vi. 25. 
 
 ' Yet how puniflually do fome Chrifiians perform 
 ' the firft and fecond Parts of this Injundion? Very 
 
 * diligently they provide Purfe and Scrip, yet ne- 
 
 * glecl that moil neceffary Provifion the Sword, not- 
 
 * withftanding Food and Raiment are reprefentcd by 
 
 * Chrift of fo much lefs Confequence than Life^ 
 
 * which, under Providence, is prd:e6led and defend- 
 
 * ed by the Sword, and (on account of its fignal Ufe 
 
 * no doubt) is commanded to be purchafed at the 
 
 * Expence of our Garments. It has been already 
 
 * ihewn, that Chriftianity was not to be forced upon 
 
 * People by the Sword'.'; what better Ufe then re- 
 ' mains, than the Defence of our Country, and the 
 
 * Proteolicn of the Helplefs and Innocent ? 
 
 ' Should fome objedt on the Anfwtr,- Verfe 38, 
 
 * Lord, behold here are two Swords^ Chrifl faid. It 
 tjs enough '^ let them remember^j that the Propor- 
 
[ 42 ] 
 
 * tion which was adjufted for the Difciples, is enough 
 
 * in moll well peopled Countries.' 
 
 Our Author next cites a Sentence of my Sermon^ 
 />. 14. which is this ; ' JVar was lawful under the^ 
 
 * Old 'Teftament Difpenfationy and therefore is lawful 
 
 * under the New,* 
 
 Upon which he remarks as folio v/s ; ' Let us fee 
 
 * how this extraordinary Inference will hold in other 
 
 * Cafes ; Burnt -Offerings^ Sacrifices and Circumci" 
 ^ fton^ were lawful under the Old Teitament Difpen- 
 
 * fation, are they therefore fo now? ' Vind. p. 15. 
 
 I anfwer -, If our Author had not dealt unfairly 
 with my Paragraph, in breaking the Connexion of 
 the Jewijh JDifpenfation and moral Law apparent in 
 it, which I formed with Dejlgn^ and fo put a Senfe 
 upon it contrary to what he might fee was m.y In- 
 tention in the next Page, where I exprefs the Limi- 
 tation I had in View in writing the aforefaid Words ; 
 namely this, in Things of a moral Nature : I fay, if 
 he had taken notice of that, it would have fpoiled 
 his vain Triumph about Sacrifices^ which had no o- 
 ther Foundation but his own Overfight^ or fome- 
 thing worfe, but I would hope the former ! 
 
 Our Author next proceeds to animadvert upon my 
 Argument from the fixth Command^ S. p. 14. which 
 is this : * The fi,xth Commandment docs undoubtedly 
 ' imply a lawful War ; for if we muft not kill o- 
 
 * thers, much lefs ourfelves ; and if we muft have 
 
 * no Hand in our own Deaths we muft defend our 
 
 * Lives againft Violence^ which fometimes cannot be 
 
 * done without JVar, Now, the blefted Jefius never 
 
 * came to deftroy the moral Law^ or the Law of 
 
 * Nature^ which is in Subftance t\\t fame, but to 
 
 * fulfil it : Do we make void the Law by Faith (oy 
 
 * by the Doctrines of the Gofpel) fays the Apoftle ? 
 
 * No-, but we eftabUfh theLaw. Moral Precepts 
 
 * are grounded upon invariable Equity ^ upon tlie 
 
 ' Nature 
 
[43 ] 
 
 * Nature and Reafon of Things, and fo cannot be 
 *alter'd. ' ' 
 
 The Fouf?datiom or Grounds of the aforefaid Rea-^ 
 foningy which proves Defenfive War to be implied in 
 Xhtftxth Command^ are thefe, viz. 
 
 1 . Reafonable Love to ourfelves, in a Degree fu- 
 perlor to others. If we mull: not kill others, much 
 lefs ourfelves ; why ? Becaufe we muft love our- 
 felves more in Degree than them. Now, does our 
 Author deny, either that we fhould love ourfelves 
 at all, or in a Degree fuperior to others ? No ! 
 
 2. Another Ground is the Necejfity of our avoid- 
 ing having a Hand in our own Death ; from which 
 is inferred, by the Law of Contraries, that we fhould 
 preferve our Lives : What can be more plain ? 
 
 3. Another Ground is the intrinfick Equity of this 
 Precept^ and its Confirmation by the GofpeL Now, 
 can any Reafoning be built upon firmer Foundations 
 than thefe mentioned ? Does our Author deny thofe 
 Principles I reafon from ? No ! Well, isn't my 
 Reafoning from them juft and natural, thus. If we 
 muft not kill others, becaufe we love them \ much 
 lefs ourfelves, becaufe we love ourfelves more in De- 
 
 Farther ; If we muft have no Hajtd m our own 
 Deaths we muft defend ourfelves againft unjuft Vio- 
 lence : The Reafon of the Confequence is the Law 
 of Contraries, which always holds good §. The 
 Negative, in the very Nature of Things, neceffarily 
 implies the Pojilive-, if we are altogether /^^i;^, 
 when formidably attacked, and fuffer our Death to 
 be compaffed without refifting, when we can refift, 
 we virtually confent to it. 
 
 Now, are not the Reafons of thefe Confequences 
 
 juft and clear ? Does our Author deny them in par- 
 
 G 2 ticular ? 
 
 § Duo contradi^oria, non pojfunt ejje fimul vera ; Two Con* 
 tradidtories cannot be together true. 
 
E 44 } 
 ticular ? No ! Well, feeing he grants the Premijfes^ 
 from which I argue, and. offers nothing in particular 
 againft the Reajons of the Confequence, ' it will hold 
 good, he cannot avoid it. If the aforefaid Princi^ 
 fles be not plain and felf-evident, and the Confer 
 quences or Dedu6lions from them jufl and clear, I 
 know not what is. 
 
 Well, but our Author doesn*t like it : Why fo ? 
 Hear his own Words, Vind. ^. 15, i6. 
 
 ^ There are fuch flrange Abfurdities in this Man-^ 
 
 * ner of declaiming^ and drawing Conclufions, a Man 
 ' muft be very blind that cannot fee them. A pofi- 
 
 * tive Precept is made to imply its dire6l Reverfes 
 ' A Commandn,ent not to kill, is implied to autho- 
 ' rize Killing : And in Confequence thereof the blef- 
 
 * fed Jefus is fuppofed to approve of PFar. Whe- 
 
 * ther this be agreeable to his Life and Bocfrines^ the 
 ' Reader is defired to confult.' 
 
 To which I reply as follows, Stay, Sir^ and cool 
 a little •, why fo hafty ? why fo hot ? Take care that 
 the Charge of declaiming does not turn upon your^ 
 felf, which it will do unavoidably, if you don't give 
 good Reafon for your Cenfure. 
 
 Let us therefore examine the Strength of our Au- 
 thor's Reafonings againft the Confequence aforefaid. 
 Arid, 
 
 I. He fays, Vind. p. 16. ^ A pfitive Precept is 
 made to imply its direct Reverfe.^ 
 
 I anfwer no, not at all, unlefs it be in Sounds not 
 In Suhftance or Reality: 'Tis true, it forbids the 
 killing of any unjuftly, and yet at the fame time en- 
 joins., or allows of the juft killing of Criminals by 
 the Magiftrate ^ but inafmuch as this killing and not 
 killing relpccl different PerjonSy and contrary Cau- 
 feSy it implies no Contradid:ion. But if our Author 
 does not like this Solution of the Difficulty he ftarts, 
 •ivill he pleafe to cxcufe me, if I venture to turn his 
 
 Great 
 
[45i 
 
 GreAt G*n upon himfelf, not to hurt him, but to 
 convince him of his Miftake, and fee how he will 
 like it, ' There are fuch ftrange Abfurdities in this 
 
 * Manner of declaiming, and drawing Conclufions, 
 
 * a Man mull be very blind that cannot fee them/ 
 E. G, The fixtli Command, with its Threatening^ 
 according to our -"aithor's Judgment, is thus, nou 
 jhalt not kill \ but if thou doft, thou flialt be killed 
 by the Mand of the Magiftrate (if he does not deny 
 all civil Government, he muft own this) then the 
 Confequence cotnes upon himfelf ; he makes a pfi^ 
 five Precept to imply its dired Reverfe ; in a Com- 
 mandmicnt not to kill^ he im: gines that an authori- 
 zing of killing is implied •, I leave it to our Author's 
 
 ' Frudence to clear himfelf in what W ay • he fees beil. 
 
 As to his Query afterwards, Vind. p. i6. ' And- 
 
 ' in Conlequepxe thereof the blefTed Jefiis is fuppo- 
 
 ' pofed to approve of "War, Whether this be a- 
 
 * greeable to his Life and Bo5irines^ the Reader is 
 
 * defired to confult.' 
 
 I anfwer. The blefTed Jefus^ in his BotJrine^ ex- 
 plained and confirmed the moral Law ; this he him- 
 felf informs us. He came not to dcfiroy^ hut to fulfil -, 
 iie likewife folemnly affures us. That till Heaven and 
 Earth pafs^ one Jot^ or one Title^ fball in no wifi 
 pafs from the Law—and that whofoever therefon 
 fhall break one of the teaft Commandjnents^ and Jhall 
 teach Men fo^ he fJoall he called the Least in the 
 Kingdom of Heaven^ Mat. v. Now, was not the 
 Life of Chrift agreeable to ]\\s,Bo5frine ? Yes furely. 
 
 If our Author doesn't like this Anfwer, he muft 
 chufe one for himfelf ; for the aforefaid Query con- 
 cerns him in Effe6t as much as me, 
 
 I may likewife for the fake of Brevity, leave his 
 other following Query to himfelf to Anfwer, in a 
 Confiilency with his Dodrine of killing Criminals by 
 
 th'a 
 
[ 46 ] 
 
 the Maglftrate, or his Order, which is the fame 
 Thing. 
 
 ' Where there is one (faith our Author, V. p. 
 
 * 1 6) who take it in its firft Senfe {i. e. the Sixth 
 
 * Command as forbidding War) flain, are there not 
 
 * many Thoufands of the latter killed in the Prac- 
 
 * tice of Fighting ?' 
 
 I Anfwer, It may be fo •, but in the mean Time, 
 if thofe that hold the Do6lrine of abfolute Non>Re- 
 fiftance, are not flain, they have Reafon to thank 
 thofe under God for their Prote^ion^ who hold 
 Defenftve War^ and therefore fhou'drr't flight thern^ 
 and condemn them upon that Account ! 
 
 Farther, if our Author^ s Obfervation be juft, as 
 it probably is, then the Do^rhie of abfolute Non- 
 Rejiftance is a Flefb-fleafing Dodlrine -, feeing that 
 it tends to fave the Cajh^ and (in fome Senfc) to 
 prote6l the Buff^ tho' inglorioufly •, I confefs it 
 pafiTes my Underfl:anding to perceive much Spiritu- 
 ality and Self-denial in fuch Matters ; but I leave it 
 to every one to judge for himfelf ; and pro- 
 ceed. 
 
 Our Author complains of my Explication of 
 Prov, xxii. 3. in his V, p. 16. and obferves, ' That 
 
 * I make hiding one's felf, and preparing for De- 
 ' fence, fo exadrly alike, that they are taken the 
 
 * one for the other.' 
 
 I Anfwer, They are, in my Opinion, alike ; for 
 he that rightly prepares for Defence^ provides a 
 Hiding-place from the Enemy, a Fort and Infl:ru- 
 ments o{ JVar^ to fcrecn him from their Vengeance 1, 
 and are not thefe Things the Intention of a Hiding- 
 place^ viz. to conceal and prote^f ? 
 
 Here I may enquire how can a prudent Man, 
 who, according to the common Courfe of Things, 
 forefees temporal Danger and Calamity approaching, 
 
 rationally 
 
[47] 
 
 rationally hide himfelf, in the Negle5f of the afore- 
 faid Method ? 
 
 ' He forefees the Evil both of Sin and Punijh- 
 
 * ment which he is like to incur, by confidering 
 
 * Scripture and Hiftory^ and the natural Tendency 
 ' of Caufes -, he forefees thofe Evils that he may 
 ' Ihun them ^ he betakes himfelf to a P/^^^ of 
 ' Safety^ as is done in a Tempefi or in /F^r : He 
 
 * declines the Occafions of Sin, and averts Dan- 
 
 * ger from himfelf ; he bides himfelf till the Indig- 
 
 * nation of God or Man be overpaft 5 fays Mercer 
 
 * and Jejerus. See i Kings xvii. 3. Ifa, xlvi. and 
 
 * xxxii. 2. ilf^/. X. 23.' 
 
 5/// the Simple fafs on and are punijhed ; ' Pafs- 
 ' ing they are punilhed,' fay Junius and 'Tremelli" 
 us. ' While they go rafhly and imprudently, 
 
 * wherever their Minds lead them, and pafs fecure- 
 ' ly, they are punifhed,' fays F if cat or. ' They 
 
 * caft themfelves into Danger,^ faith Vatahulus, 
 
 * IlaI^q travellers, who not perceiving their Z)<^»^<fr, 
 
 * do noc labour to fhun it, faith Marian and Cafta^ 
 lio. * They pafs on to Evils, which thro' their 
 
 * Folly they don't forefee ; or, having forefeen 
 
 * them, have flighted them,' faith Mercer, * They 
 
 * go on boldly and carelefsly in their cuftomary 
 
 * Road^^ {aith Jejerus, ' And are punijhed \ being 
 
 * involved in Mifery, and oppreiTed, they pay the 
 
 * Punifhment of their Imprudence, faith Mercer, 
 But our Author proceeds to mention the folloW'- 
 
 ing Paragraph of my Sermon, p, 14. viz. 
 
 ' Now if the Almighty has approved of War 
 
 * formerly, and there is ftill the fame Ncceflity of 
 
 * it, under the Gofpel-Difpenfation as before, it 
 ' will . follow, that it is equally lawful now : It is 
 
 * abfurd to fuppofe, that the bleffed God, who is 
 
 * infinite in Wifdom, and unalterable in his Nature, 
 
 * would determine contrarily at different Periods of 
 
 * Time 
 
t4n 
 
 * Time, concerning a Cafe that is fubflantially the 
 ^ fame !' 
 
 Upon which our Author remarks as follows, * If 
 
 * this Manner of Argijng proves any Thing, it 
 
 * proves Otfenfive War, as Liwfui as Dcfemive. 
 
 * God approved of the IfracUtes taking away the 
 
 * PoiTeffions of many Natioi^s : He commanded 
 ' them to deftroy fome utterly •, is it therefore e- 
 
 * qually lawful to do fo now, whether we have this 
 ^ Command or not ? 
 
 To which I rep}., I'hat / imighty God never 
 commanded Offenfive War (properly and flri^liy fo 
 called) Perhaps this may be, reckoned by fome a 
 Paradox % but 1 : think st i«5 : jlain Truth -, the 
 aforefaid Inltances are not Cffe',:ftve Wr.r^ which is 
 the unjuft Inva/ion of anot.-r's R';(ht \ for the 
 blefled God, who k the abfolute and original i'r^- 
 frietor of all, transferred the cjvil Ri^ht oi thofe 
 Nations, which they forfeited by Sin., to the Peo- 
 ple of Ifrael^ previous to, or before their taking 
 PoffefTion thereof', and, as ab^/uue Lord oi Life^ 
 and a righteous Governor and Judge^ for their ex- 
 traordinary Wickednefs^ gave his i^'^ople Ijrael Au- 
 thority and Commifllon to punifh them, and put 
 them to Death. In the former Infiance, they did 
 but take forcible PofTefTion of their own Country and 
 Goods -, and in the latter, they were but Executio- 
 ners of judicial Punijhment under a pror r^r /luthori- 
 ty^ and therefore there was nothing of Of-enftve JVar 
 in thofe Things. 
 
 The Almighty never did, nor, to fpeak with Re- 
 verence, ever can, in a Confiflency with the Purity 
 and Perfection of his Nature^ enjoin fuch a wicked 
 and abominable Thing as Offenfive IVar ! 
 
 It is true the Manner of conveying the aforefaid 
 dvil Rights and penal Authority ^ was extraordinary 
 m^ immediate, peculiarly fiiited to that Difpenfa- 
 
 tion 
 
[49] 
 
 tion, which was a theocracy ^ God himfelf being their 
 King^ in an extraordinary and immediate Way ; 
 a Friviledge which no other Nation ever had, or, 
 fo far as we know, are like to have. 
 
 And therefore not only civil Rights^ 2ind judicial 
 Power and Authority, are conveyed always mediate- 
 ly to other Nations, by ordinary human Means, ac- 
 cording to the different Laws, Conftitutions and 
 Cuftoms of Countries ; but alfo the claiming the afore- 
 iliid Rights, and exercifmg the aforefaid Authority^ 
 muft be mediate alfo, regulated by human Reafon^ 
 agreeable to the Laws ot different States and King- 
 doms. 
 
 Hence if the Almighty fliould in an extraordinary 
 and immediate Manner, give to any a Right to o- 
 thers Pojfejjions, there wou'd be Need of infallible 
 and immediate Revelation, to affure us of this Mat^ 
 ter • nor could we fafely ad: before it, in either of 
 of the above Inftances. 
 
 But there is no Need of immediate Revelation, to 
 inform or affure us of thefe civil Rights, or civil 
 Authority, which arc convey' d to us in an ordinary 
 Channel, we are apt to know them full well with- 
 out. 
 
 Nor need we any new Revelation to inform us 
 of a l!ruth that is engraven with indelible Charac- 
 ters upon our rational Natures, as with the Point of 
 a D/^;;?^?;/^, and written with a Sun-heam upon a great 
 Variety of Pages in the facred Volume ; namely. 
 That we fhould defend ourfelves and Properties. ^' 
 
 Nor do we need a new Revelation to inflru6l us, 
 when to prepare for, and endeavour the aforefaid 
 Defence,, the Providence of God, together with our 
 own Reafon, will eafily, when attended to, point 
 out the "Time, as they do in other temporal Cafes. 
 
 As to our Author^ % hard Conftrudtion upon thefe 
 Words, ' Only Barrier, "" in my Scrxnon, f. 5. V» 
 
 H f. 17. 
 
[ 50 1 
 
 f, 1 7. and the Ufe he is pleafed to make of it, I 
 fhall only fay, that the aforefaid Errata of the Prefs^ 
 ki leaving out the Word Sometimes^ our Author 
 may fee corrected by the Prefs in divers of them •, 
 the Sentence in the original Manufcript runs thus ^ 
 
 * Which is feme times the only Barrier \ but if the 
 aforefaid W^crd hadn't been correded, our Author 
 might eafily know, from the Series of the Difcourfe^ 
 my Meaning to be only this. That fomctimes Self- 
 defence is the only human or outward Barrier againft 
 Injufeice and Violence ; now feeing the Law cf Cha- 
 rity oblig'd him to put the moil favourable Senfe 
 upon the V/ords that they can in Reafon bear^ I 
 leave it to the Reader to judge, whether fuch Ma- 
 laagement be a Commendation of our Author's 
 Caufe or Candour. 
 
 But to proceed ; my Opponent mentions another 
 Paragraph of the Sermon, p, 15. Vin, p. 18. 
 which IS this ; 
 
 ' It is ftrange to think, and hard to reconcile it 
 
 * wit^i- any jult Notion of divine Goodnefs, that 
 
 * Almighty God, fhou'd under this lad and 
 ' bng;^';itrfl Diipenfation of his Grace towards the 
 
 * Children of Men, inflead of enlarging diminifh 
 
 * our priv'ikdgesy and that in fo tender and impor- 
 ' taut a Point ! Indeed, methinks fuch a Notion 
 
 * tends to call a difhonourable and inglorious Re- 
 ' iiectioii upon the divine Benignity and Goodnels ; 
 ' and the mofh illuftrrous Difplay of it, that was e- 
 /^' ver given to the Children of Men, by the Gof- 
 ' pel of our juord jefus Chriil.' 
 
 Upon which he remarks as follows -, V, p. 18. 
 :* What Priviledges are here meant, thofe of Fight- 
 "" ing for our PoFedions, gaiymg Riches^ enjoying 
 "" Eftates, ^c, Tho' Riches acquired by honefl 
 **' Means, may not be /Mrc5?j£fte.ut with the Doc- 
 ^ trines of Clirift \ and tlio' we mav poftfs in the 
 
 ^ World 
 
C 51 ] 
 
 * Wo]'Icl many near and dear Enjoyments, yet 
 
 * Cbr'ijf: and his ^eftimony ought to be preferred a- 
 ' bove all Things, if v/e would render ourfcives ac- 
 
 * ceptable in his Sight, Liikexw. 26.' 
 
 To whicii I reply, that there are thefe following 
 -Bknnffoes in the aforefaid Parr?graph^ as I appre- 
 hend ; namely, 
 
 1 . A Mifreprefentation of the Point in Debate ; 
 here it is hinted as if v/hat I was contending for, w.as, 
 in Part, gaining Riches^ which implies an Ofienfive 
 War \ now this was exprefly guarded againfl, in 
 flating tke Queilion in the Beginning of the Ser- 
 mon, in the Negative there mentioned. 
 
 2. A begging the ^lefrion in Controverfy, which 
 fliou'd be proved ; for he here takes that for grant- 
 ed, which I deny ; namely. That the Do Brine of 
 abfcliite Non-refifiance^ is the Tcftimony of Chriji ; 
 and then reafons upon it, to the Terror of the Igno- 
 rant, which is very unfair. 
 
 3. By the Application of Luke xiv. 26. to his 
 Purpofe, he makes the Do6lrine of abfolute Non- 
 refiftance^ or the Negle5f of one outward Mean for 
 Self-defence^ one 'Term of Chriftianity ; infinuating, 
 that one can't be a Difciple of Chrift without it, or 
 true Chriftians, and refign'd to the Will of God, 
 which is very uncharitable ! 
 
 4. He fmfts the State of the ^eftion^ which is' 
 not whether God can make us comfortable in thofe 
 common AffliBions, which we are liable to, confider'd 
 as private Men^ by the Courfe of Providence •, or 
 which we may lurrer as Chrtftians upon a religious 
 Account^ which is term'd Perfecution : But whe- 
 ther as a State or Community we fhou'd endeavour 
 to defend ourfelves by Force^ when Neceffity re- 
 quires, againft a foreign Fce^ who endeavour to rob 
 us of our Goods and Lives, under no religious Pre- 
 text ? 
 
 H 2 The 
 
[ 52 ] 
 
 The next Particular that our Author Gonfiders, is, 
 what I have faid, S. p. 15, 16. which is this ^ 
 
 * Why, my Brethren, Ihould it be now a Sin ta 
 
 * perform (in refpedl of Things of a moral Nature) 
 
 * that which was under the Jewi(h Difpcnjation a Sin 
 
 * to negle^l ? Was not Meroz expofed to a bitter 
 ' Curje^ becaufe Jhe came not to help the Lord again/i 
 
 * the Mighty ? i. e. as appears by the Context, Be- 
 
 * cauie they came not to affift their Brethren engaged 
 ' in Battle in a good Caufe. Is not God the fame as 
 
 * formerly, and the Nature of Jujlice and Lyuflice 
 
 * the fame 't Did not the Jews live undernhe fame 
 
 * moral Law that we are to be governed by P And 
 
 * had they not the fame Gofpel for Subftancc ?'>■ 
 
 Upon which our Author remarks in the following- 
 Manner, Vind. p. 20. 
 
 ' The firil of thefe Queilions I really think not 
 ' applicable to the Point in Difpute -, becaufe there 
 
 * is not any Part of the moral Law which enjoins, 
 *' War : And the Reafon v/hy Meroz was fo feverely 
 
 * curfed^ Poole fays, was to ihew the Sinfulnefs and 
 
 * Un reafon ablenefs of their cowardly Defertion of 
 ' this Caufe, becaufe it was the Caufe of God-, and 
 
 * they had the Call of God to it, whom they knew- 
 
 * to be able eafily to cruHi that Enemy whom they- 
 
 * dreaded, and who had promifed to do it : So that/ 
 
 * upon this View of the Cafe, there is this only pro- 
 ' ved by the Parallel^ That it is a Sin to negle5l going- 
 ' to War in the Caufe of God^ when he calls to it : 
 
 * This, therefore, cannot at all operate againfl thofe 
 
 * who refufe Fighting, becaufe they apprehend God 
 
 * hath forbidden it.' 
 
 To which I reply^ by offering the following Par- 
 ticulars to the Reader^ s Confideration. 
 
 I . That our Author legs the S^ueflion in Delate % 
 'Hamely\ That not any Part of the moral Law en- 
 joins War, Whether a Defenfive War be not implied 
 
[53 ] 
 
 h, and confequently enjoined by the Jtxtb^CommanJ^ 
 I leave to the Reader to determine, after a View 
 of the Reafonings I have before offered upon that 
 Head, together with what is faid in the Sermon to 
 the fame Purpofe upon the fifth Command, p. 15, 
 16, 17, which our Author has thought proper noc 
 to meddle with, for what Reafons he knows beft. 
 
 2. My Opponent, in the aforefaid Paragraph, re- 
 ally, as I conceive, gives up the Caufe for which he 
 contends ; for he acknowledges that this is proved 
 by the Parallel of Meroz, namely, ' That it is a 
 
 * Sin to ncgleB going to IVar in the Caufe of God^ 
 ^ when he calls to it.' 
 
 And only endeavours to fcrcen him.felf from the 
 Confequence of the aforefaid Conceffion, by this 
 ilender Pretext, namely, ^ This cannot at all operate 
 ^ againft thofi; , that refufe fighting, becaufe they ap- 
 ■ prehend God hath forbidden it.' This A.rgument 
 I have before confidered — to which I refer the Read- 
 er, and fhali only add a few Words, together with 
 the Sentiment of Grotius upon this Head. 
 
 The aforefaid Pretext or Apology, diredly tends, 
 fo far as I can fee, intirely to overthrow all the in-, 
 trinfick or inmard Goodnefs or Badnefs of human Ac-, 
 tions, and confequently to make boch Scripture and 
 Reafon a mere Noje of PTax ! 
 
 ' Grotius, fpeaking of juil Wars, obferves, that 
 
 * they are in holy Writ called Battles of the Lord,, 
 
 * I Sam. xvii. 4.7. The Ifraelites, faith he, under 
 ' the Condud of Mofes and Jofljua, having by Force 
 ' of Arms repelled the Amalekites, who attacked 
 ' them, Exod^ xvii. God approved of the Condu5f 
 ' of his People, tho' he had given no Orders upoa 
 
 * that Head before the Action. And farther, God 
 ^ himfelf prefcribed to his People certain general and 
 
 * eftablifhed Rules of making War, Deut. xx. 10, 
 ^15. thereby plainly Ihewing, that War might 
 
 ^ fome- 
 
[ 54] 
 
 * fometlrnes htjuft^ even without afpecial Command 
 ^ from God', for there he .makes a manifeft Difte- 
 
 * rence between the Cafe of thofe feven Nations, and 
 ^ that of other People : And feeing he does not de- 
 
 * clarc the juft Reafons of making (Var^ he hereby 
 ' ilippofes, that they may be eafiiy difcovcred by the 
 
 * Light of Nature : Such was the Caufe of the War 
 ' made by Je^phtha againil the Ammonites^ in Defence 
 
 * of their Borders^ Judges xi. But, 
 
 ^. From Mr. Poolers, Annotations upon the Cafe 
 of Meroz^ which I had not cited in my Sermon, 
 nor don't remember I had read, our Author is 
 pleafed to take Cccaiion to reile6l under t^e Mar- 
 gin, Find. p. 20. upon many of the People of my 
 Profefjion^ as cowardly^ ' when many of the fame 
 
 * Profeffton with this Sermon-writer hid themielves.' 
 
 To which I reply, that it feems fomething Grange 
 and extraordinary in this Gentleman''^ Conduct, who 
 appears as a Patron for the Doclrine of ahfoliite 
 No?i-E.eftftcince^ that he ihoukl not only enter into 
 an Offt'nfive War with me, and light mje unpro- 
 voked, but Ukewife cafl Scandal and Reproach upon 
 rnany Perfons, whotn I have the Hoi:our of being 
 related to by Profejfion^ who were long fir.cc dead, 
 and in their Graves^ and fo could not poffibly offend 
 him f. 
 
 I do declare, that I had it not in the Thoughts of 
 my Hearty ro offer any Charge againft the People of 
 his Prcfeffijn about Cowardice^ and therefore was not 
 a little furprized to meet with our Author's Animad-- 
 verftons upon this Head ! 
 
 But frclng this Gentleman is pleafed to infmuate a 
 Charge of Cowardice againft many of the fame Pro- 
 fefTion with ii^e (and brings fonie Authors of his own 
 
 Perfwafion 
 
 f Mortuus non mordet ; A dead Man does not bite. De mor-. 
 luis ^ abfcntihus, nil nifi bonum dicito ; Concerning dead an(| 
 
 ^knt Perfons, fay nothing but Good. 
 
i 55] 
 
 Perfwafion to prove it) I would only obferve in their 
 Vindication, that the hjtance alledged of their hid- 
 ing themfelves (in a Time of Perjecution^ is no Proof 
 of it -, forafmuch as it is but agreeable to the Direct 
 tion of our Lord Jeftis^ who counfels his Difciples^ 
 when they are perfecuted in one City^ to fly to ano^ 
 ther. 
 
 And pray, have not divers of both our Profef- 
 fions adlually done fo (for Subflance) at the Time 
 of the firft Settlement of this Country ? Did they 
 not fly from their native Soil on Canvas Wings a- 
 crofs the great Atlantick^ to this then howling Ame^ 
 rican TVildernefs^ in order to find a fectire Retreat ^^ 
 from the Tempefl of Perfecution ? 
 
 Is this Inflance of our Author's Condu6i: calm and 
 €onfi(\ent ? I will aflfure him, that the Sermon he is 
 difpleafed with, was not framed to ferve the narrow 
 and comparatively mean Dejigns of a Party^ but to 
 promote the common Benefit of all the Societies of 
 the Province^ in their Prote^ion from impending, 
 Danger and Calamity I 
 
 But to proceed : Our Author, in order to recon-^ 
 eile God's commanding M^ar, under the Old Tefta-^ 
 ment, to his (fuppofed) prohibiting it now, propofes 
 this Expedient, Find. p. 20. 21. namely, he ' be-^ 
 ' feeches his Readers to remember, that he fuffered 
 
 * and required many Things of the Jews, hecaufe of 
 
 * the Hardnefs of their Hearts, which was not ta^ 
 
 * continue in his Church, after the bright Difcovery 
 
 * of his Gofpel was manifefted. — Is it therefore rea- 
 ^ fonable to fuppofe, that this univerfal, glorious De-^ 
 
 * fign, admits of War and Fighting, efpecially be-^ 
 ' tween fuch Nations as profefs to be under the Go- 
 ' vernment of the fame Lord and Lawgiver ?' 
 
 Now, in order to ihew that the af orefuid Expedi- 
 ent will not anfwer his Beftgn, I fhall firft mentioa 
 Mr. Pook'i Interpretation of the Place of Scripture 
 
 his 
 
[56] 
 
 his Words refer to, namely^ Mat. xix. 8. whcr6 
 Chrifc faith, Mofes^ hecaufe of the Hardnefs of y out 
 Hearts^ fiiffered you to put away your Wives ^ but 
 from the Beginning it was not fo. 
 
 Poole obfcrves thus upon the aforefaid Words: 
 
 * The Subilance of our Saviour' s Anfwer feemeth to be 
 ' this, Mofes gave you no pofitive Command in the 
 
 * Cafe, he could not mike a Law directly oppofite 
 
 * to the Law of my Father. But iVlcfes fuW the 
 
 * V/antonnefs and Wickednefs of your Hearts, that 
 
 * you wou'd turn away 'your Wives without any 
 
 * juft or warrantable Caufe \ and to refcrain your 
 
 * Extravagance of Cruelty to your Wives., or difor^ 
 
 * derly turning of them off, upon any Occafion. he 
 
 * made a Law that none lliould put away his \Vife, 
 
 * but upon a legal Cognizance of the Caufe, and gi- 
 ' ving her a Bill of Divorce t And you by your 
 
 * Traditims have expounded that Law beyond Mo- 
 ^ fes his Intention, and made a Bill or" Divorce^ 
 
 * grantable in Cafes which he never tho't of, nor in- 
 
 * tended in that Law : But the Meafures of haw- 
 *• fulnefs, are neither to be taken from Mofes his 
 
 * temporary 'Toleration., and much Ids from your 
 
 * Traditions and Expofitions of the Law of Mofes^ 
 ' but from the original Inflitution of Marriage, and 
 
 * from God's original Law in Relation to it.' The 
 above Expofition of the Place, I apprehend to be 
 juft and genuine. ^ 
 
 I wou'd therefore obferve, that the Author of the 
 V. goes upon a wrong Foundation in the aforefaid 
 Paragraph *, and hence his Superftrudure cannot be 
 good-f. He faith that He, meaning God, for of him 
 he fpeaketh, as will appear to every Eye, by the 
 Connedlion of thefe Words with the foregoing Part 
 
 of 
 
 \ Stabit opus melius ffi bene fxahaJtSi i. e. If the Foundation 
 be well laid, the Superftrufture will ftand the better ; but oh 
 the Contrary, Debile fundamentum/alUi opus. A weak foun- 
 dation ruius the Fabrick-, 
 
is?] 
 
 of the Paragraph, fuffered and required many things ; 
 but Chrift faith it was Mofes that Juffered^ not requi- 
 red^ the Jews to put away their JVives^ which was 
 but one Thing ; this is a ftrange complicated Mif- 
 take. 
 
 It is admirable that our Author fhou'd afcribc 
 to God by Way of Command (for does'nt the Word 
 Required fignify as much) what was only a tempo- 
 rary Permiffion of Mofes^ and thus contradict our 
 Saviour^ s exprefs Declaration^ in no lefs than three 
 Particulars at one Bajh \ but I hope it was thro* 
 Inadvertency that our Author fell into this unhappy 
 Mifta'ke^ ^ndthat when he confiders the Matter far- 
 ther, he will corred it. 
 
 In the mean Time, can it be tho't, with the leafl: 
 Shadow of Reafon, that from fiK:h a Foundation, 
 any good, Conclufion can be drawn againil Defenfive 
 Wary which God the Father, and God the Son, 
 repeatedly commanded, approved of, and encou- 
 raged with their Prefeme and Blejfing\\, 
 
 It is likewife probable that our Author meant al- 
 fo the Jewijh Ceremonies^ but thefe Things being 
 Shadows of Chrift ^ muft of Confequence expire and 
 evanifh, when the Sun the Subftance came •, buc 
 where is there any Ground to believe, that TVar is a 
 Xype of Chrift •, and if fo, wou'dn't it conclude 
 what my Opponent doesn't like, namely, that 
 Chrift is an eminent Warrior^ feeing that the Typ^ 
 is eminently included in the Antitype. 
 
 Farther, the Jewiftj Sacrifices and Ceremonies, 
 were Things in themielves indifferent and innocent, 
 antecedent to, or before the divine Precepts concern- 
 ing them, and therefore might by divine Sovereignty be 
 for a Time enjoined, without any Contradidion to 
 the Purity and other moral Perfeiiions of the divine 
 Nature \ but the Cafe is not fo as to War, it can be 
 
 I no 
 
 \ See the Sermons upon Exodm xv, 3,' 
 
[ 58 ] 
 
 #9 Matter of Indiffcrency in itfelf, for it confifts- not 
 m the fhedding the Blood of Beafts, but of Men ^ 
 and therefore if it be not morally Goody it is mo?'aliy 
 Evil in itfelf, before the divine Precept refpeding' 
 it : Elfe there is ho fuch Thing in any Inflance, 
 and all Virtue ^tr^d Free are empty Names ^ and meer 
 Cyphers^ that have no foundation in the Nature of 
 Things ', and thus the very Ba^s of all Virtue and 
 Religion is fapp'd : A doleful- Stroke indeed ! 
 
 For what can more deeply" concern tlie Manners- 
 of Men, than the taking away the human Life t 
 Which puts a final Period to oiir State of Trials 
 and fixes unalterably our everlafling Condition : 
 Hence one of thefe two Things follows, either that 
 God Almighty commanded, encouraged and ap- 
 proved of frequently, what is in itfelf tnorally Evil-^ 
 or elfe that Defenftve War is in its own Nature^ mo- 
 rally Good^ and confequently lawful now. - 
 
 As to the latter Part of the aforefaid Paragraph, 
 I anfwer in the AfHrmative ; that it is, in myAppre- 
 henfion, reafonable to fjppofe, that the univerfal 
 glorious Deftgn of the Gofpel-Difpenfation admits of 
 Befenfive PVar Sind Fightings whenNecefTity requires,: 
 even betweea Nations that profefs to be under the 
 Covernment of the fame Lord and Lawgiver, for 
 thefe Reaibns ; 
 
 1. Becaufe it is under the aforefaid Limitations 
 morally Good, as, I hope, appears from what has 
 been already fliid. And, 
 
 2. Becaufe being fo,. it cannot of itfelf have a 
 Tendency to Contention or Confufion, or any 
 Thing that is Evil -, what is Good, cannot in itfelf 
 tend to what is bad ; except it be fuppofed that a 
 Gaufe produces Efe^fs contrary in Kind to itfelf ; 
 which is abfurd, and contrary to the very Nature 
 of Things 1 For thus, upon this Hypthefis^ 
 
 Light 
 
C 59] 
 
 Light would produce Barknefs^ and Darkneft 
 Light. 
 
 Nay, it is fo far from this, that the Dodlrine of 
 Defenjive IVar directly tends to keep the word of 
 Men from Injiiftice and Violence^ by affeding their 
 Fear^ with a Vuw of the Penalties they are like to 
 incur thereby ; this tends to teach Men Wijdom^ as 
 pious Gideon taught the Men of Succoth^ with the 
 Briars and Thorns of the Wildernejs. 
 
 Whereas the contrary Opinion, by removing the 
 Arguments of Fear and Terror from the Impeni- 
 tent, v/hich generally have tlie mod Influence to re- 
 ftrain them from the Evils they love^ tends to give 
 an ungovernable Loefe to their Pajftons and Appe- 
 tites^ and fo opens a Boor to Violence and Confufi- 
 on, and every evil Work, and therefore in the prcr 
 fent degenerate State of Mankind, it is of dangerous 
 and pernicious Confequence ! 
 
 Not to add that this Method of affefting the Fear 
 of Men,* by the threatning of Punijhment againft 
 TranfgrelTors, proportioned to their Crimes, and of 
 infliding it when there is Occaiion, and in this 
 Way endeavouring to deter them from Iniquity ; I 
 fay this is the very Method which the blefled God 
 himfelf takes with Mankind, in his Word written, 
 and by his Providence^^ of which there are innume- 
 rable Inftances ; Doesn't the Almighty hedge up 
 frequently the Way of Sinners with 'Thorns^ to keep, 
 them within proper Bounds ? Does'n't the ailwii^ 
 God in the holy Scriptures denounce Threatnings of 
 temporal Puniihments, againft TranfgrefTors ? And 
 doesn't he at Times infli6l them, and therefore from 
 hence, may he not be juftly called even now, y^ 
 Man of War .^- And does it not eailly follow, from 
 what has been faid under this Head, that all fucli 
 who oppofe a jufi War as unlawful under the Gof-_ 
 fely dQ confequently (tho' I truil not defignedly) 
 I 2 re- 
 
[ 6o ] 
 
 refleft upon the Wifdmn of God's Government over 
 the Children of Men, and labour to make us unlike 
 our Maker ^ imagining that the Perfection ofChriJli- 
 anity confifts in this Inllance, in our being unlike 
 God ; a ftrange Sort of Perfe5fion indeed ! For my 
 Part, I cannot but think that Jehovah is the Foun-- 
 tain and Pattern of all Excdlency^ and that the Per- 
 fe^ion of intelligent Creatures^ eonhfts in Conformi- 
 ty to him •, but itfcems our Author is in this Inftance 
 of a different Opinion ! 
 
 3. Another Reafon why I think the Dj^gn of the 
 Gojpel Difpenfation admits of Defenfive War and 
 Fighting is, becaufe the Jewifo Church enjoyed the 
 Gofpel as well as we, the very lame for Stihjianae^ as 
 I have proved at large in the 16 p. of the Sermon^ 
 and in the Appendix^ which he has tho't proper not 
 ta meddle with, for what Reafon he knows bell ! 
 
 Our i^uthor proceeds to cite another Paragraph 
 of the Serrnon, p. 16. 
 
 * Can we think, my Brethren^ that God would 
 enjoin and approve of any Practice formerly, that 
 was contrary to. the moral Lam and Gofpel-^ which 
 the Jews enjoy'd ? Surely N o ! That is contrary 
 to his unalterable Purity^ of which the moral Law 
 is a legible CopydiX\d Exemplar, V/ell, if a juft PFar 
 was not contrary to the moral Law under the 
 Jewijh Difpenfation, and before it, why lliould it 
 be fo now, in the hke Circumftances of Necejfity ? 
 And if it be not contrary to the moral Law^ the 
 ftanding and unalterable Rule of our Condu^y 
 why iTiould any fcruple it, or oppofe it now ? 
 Upon which our Author remiarks as follows {V^ 
 p. 21) 
 
 ' I have already obferved, that the Jlmightf% 
 
 ' enjoining and approving of fome Wars formerly, 
 
 does not authorize any Wars begun and carried on 
 
 ^ <?/ the mere Will and Pleasure of Men, The like 
 
 Cir- 
 
[6i ] 
 
 Circumftances of Neceffity mufl be, when we have 
 the divine Command and 'Diretiion^ and not other- 
 wife. - If it be a Doubt why the dcirk and diflant 
 Profpe6ls of the GofpeL Vv'hich the Jems had, 
 did not difcover to them in general, that the. 
 Time fhould come when outward JVar fliould be 
 laid afidc^ the fame DifMculty recurs with refpe6t 
 to Sacrifices^ Burnt- Offerings^ Clrcumcifion^ &c, 
 and yet fome of the infpired Prophets torefaw that. 
 Time. If it be objeded, that Sacrifices^ &c. 
 were Types and Figures ; fo,. in my Opini^'n, 
 v/ere the outward Wars and Fightings of the 
 Jezvs^ and are coniidered in that Light, by reli-^ 
 gious Writers of many Denon?inations. That the 
 moral Law is the ftanding and unalterable Rule of 
 our Condudl; I grant as far as it reaches : But it 
 is not from thence that a Scruple about Fighting 
 arifes. The blelTed Jefus hath taught fome Chrif- 
 tians^ both by the immediate Dictates of his Spi- 
 rit^ and the Expreflions of his Will, when perfo- 
 nally upon Earthy that the be(t Way to keep the 
 Commandments, Thou fhalt not kill^ and, 'Thou 
 fhalt love thy Neighbour ^ is yiot to harbour any 
 Ill-will or Revenge againfl any^ but to love Ene- 
 mies, &c. 
 
 To which I reply. That our Author in the pre- 
 ceding Paragraph, 
 
 1. Shifts the Queftion in Controverfy -, I never 
 pretended to defend fVar^ begun and carried on aP 
 the meer Will and Pkafure of Men ^ or according tQ^ 
 their Humours and corrupt IaUIs : No ! 
 
 2. He ^ives a wrong Turn to t;hofe Words, 
 ' The like Circumjlances of Necejfity^^ contrary to 
 their natural and ufual Acceptation, as if they figni- 
 fied the Time when we have an immediate Command 
 (fuch as the Jews had in fome InftancesbytheLV//f/) 
 he raull iTiean this, or fay nothing to his Purpofc ; 
 
 whereas. 
 
[ 62 -] 
 
 .whereas the Words only fignify our being in the like 
 Banger or Diftrefs ! 
 
 No doubt we lliou'd confult the holy Scriptures 
 in our JVars^ which contain our fianding Rule of 
 Conducfy and confider GgcTs Providences toward? 
 us, and pray to him for Dire5fion^ and in this Vv^ay 
 we may expedl to know the Mind of G@d as well as 
 the Jews did by the Urim and nmnmitn ♦, nor did 
 they in all Cafes confult that Oracle^ but in difficult 
 only ; When they heard that the Two "Tribes 
 €ind a Half had built an Altar by Jordan^ the whole 
 Congregation gathered th em f elves together at Shiloh^ 
 to War againft them \ but fo far as v/e can learn, 
 did not confult the GTrf;;?, JojJo. xxii. 12. So like- 
 likewife in that War undertaken againft the Tribe of 
 Benja'rnin^ Jud, xx. they only enquired v/ho lliould 
 go upfirft,i;. 18. tho' after a Defeat they change 
 the Que ft ion. 
 
 3. Our Author puts Sacrifices^ Burnt -O^erings 
 and Circumcifion upon a Par with Befenfive War, 
 and believes them to be Types and Figures •, but of- 
 fers only his own Opinion,' as the Foundation of 
 this Argument, together with the Opinion of other 
 religious Writers, which are no Proof to me. 
 
 To imagine that the Jewifh Wars were Figures 
 and Types of the fpiritual Wars of Chriflians againft 
 ^In and Satan, as it wants a fcriptural Foundation^ 
 fo it is attended with this Abfurdity, vix. It either 
 iuppofes that the pious Jews had wo fpiritual War^ 
 which is falfe -, or elfe that the Type and Thing ty- 
 pified f for Subftance) exifted together, which is ab- 
 furd ! Befides if Befenftve War be n«t in itfelf 
 lawful, it is Murder ; and methinks its hard to 
 imagine, that a holy and merciful God, ftiou'd make 
 a Tjpe of Murder I 
 
 Why fhould it be fuppofed, that War is any Part 
 K>i the ceremonial L^aWy or Law peculiarly given to 
 ' ' the 
 
f ^3 ] ... 
 
 fhe Jews^ feeing it obtained before that Difpenfati- 
 on, as appears by Ahram'' s Battle ? 
 
 But if it be for Argument fake fuppos'd, will our 
 Author fay that it is lawful in any Cafe, to offer Sa- 
 crifices under the Gofpel ? And where do we find 
 that ever Circumcijion was permitted to the Cen- 
 tiles ? 
 
 4. He affertsin other Words, that the moral Lawi% 
 imperfed ; he grants indeed that it is an unalterable 
 Rule of our ConduEi^ as far as it reaches •, this infi- 
 nuates that it doesn't reach far enough ; and this in- 
 deed he elfewherc fignifies, />. 44, but adds to it 
 {i. e, to the moral Lav/) Love your Enemies— 
 Now the aforefaid Affertion is contrary to the ex- 
 prefs Declaration of the holy Scriptures, Pfal. xix. 
 7, 8. ^he Law ef the Lord is perfetJ^ converting 
 the Soul. 
 
 5. Our Author alfo infinuates, in the aforefaid 
 Paragraph, that Love to Enemies, and not harbour- 
 ing Ill-will or Revenge againll any, are Precepts 
 materially nezv\ given by our Saviour when per Jon- 
 ally upon Earthy and inconfiflent with Defenjivef 
 War. To which 
 
 I reply,' That thefe Duties- were exprefly com- 
 manded under the Jewijh Difpenfation^ and there- 
 fore are not new Precepts (materially) See thofe fa- 
 mous Scriptures, Prov. xxv. 2. If thine Enemy be 
 hungry^ give him Bread to eat ; and if he be thirfiyy 
 give him Water to drink : By £read and Water, fays- 
 Mr. Poole, he underffands all Things neceffary for 
 his Subfiftence ; and iikewife Exod. xxiii. 4. If thou 
 meet with thine Enemy* s Ox or Afs going afiray, thotc 
 Jhalt furely bring it back to him again. ' So far 
 ' (faith Mr. Poole upon this Scripture) fhalt thou 
 ^ be from revenging his Injuries^ tliat thou fbalt 
 f render Good to him for them,*^ 
 
 Now 
 
[ 64 ] 
 
 Now feeing the Almighty commanded both Love 
 to Enemies and DefeTifive JVar under the Jewifii 
 J)ijpenfation. then cither they can co .fifl toge- 
 ther, or God commanded inconfiftent Things at the 
 (iaine Time ♦, but feeing the latter is abfard, and 
 conveys a horrible Notion of the blejfed God as an iin- 
 reajonaule Being ! the former muft therefore be true. 
 
 Farther, let it be obferved, that Love to our 
 Neighbours as ourfches^ was as expre^y enjoin- 
 ed under the Jewijh Difpenfation as now : See 
 Levit. xix. 1 8, Thou p alt love thy Neighbour as thy 
 Jetf^ I am the Lord •, and therefore it is confident 
 with Befenftve War^ for that was at the fame Time 
 enjoined, or elfe the aforeiaid abfurd and terrible 
 Confequence will follow, viz. That God com- 
 manded contrary Things at the fame Time ! 
 
 Moreover Revenge was as exprcHy forbid under 
 the Jewijh Difpenfation^ as under the Go/pel -, fee 
 Lev. xix. iS.Thoupalt not avenge or bear any Grudge 
 iigainft the Children of thy People •, Prov. xxiv. 28, 
 29. Be not a Witness againft thy Neighbour ., without 
 Cauje — Say not I will do to him as he hath done to 
 me., I will render to the Man according to his fVork^ 
 Hence one of two Things necelTariiy follov/s •, ei- 
 ther that private Revenge is a Thing different from, 
 and contrary to Befenftve JVar., or that yllmighty 
 God both commanded and forbid the fame Thing at 
 the fame Time ; for while he forbad Revenge., he 
 •commanded Befenjive War ; the Abfurdity of which 
 every Eye may fee ! 
 
 Meer Revenge, which propofcs no Aim but the 
 Qrief or Befiru5fion of him who hath hurt us, is 
 contrary to the Law of Nature^^ the moral Law 
 
 of 
 
 § The following Sentence, h a Rule of HefioJ^ Oper, et Dier. 
 L. I. V. 710. 
 
 * But if th' injurious Friend the Wrong repair. 
 And beg a Re admiffion to thy Care, 
 Rejed him not — -^ — ' 
 
[ 65 ] 
 
 bf God and the Gojpel of Chriil ; inafmuch as it 
 falls under the Vice of Cruelty^ and is inconfifttni: 
 with Love. 
 
 But the Cafe of the Magiftrate in the Execution 
 of Criminals^ is quite different, as I obferved in the 
 S. /). 32; ' He loves them as Fellow Creatures^ and 
 ' compaffionates their Miferies from a Principle of 
 
 * Humanity \ and yet in the mean Time he muft 
 
 * put them to Deaths not out of perfonal Revenge^ 
 ' but to promote Juftice and the good £;^^j- of Go- 
 '*' vernment. And thus it is in refpedl of S elf -de- 
 ' fence and /Fi^r, the Law of Nature direds to fly 
 ' thereto^ as the lafb Remedy, of Neceffity, 6". p, 
 
 * 10. The Severities exercis'd thereby, fliould be 
 ^ only when the Cafe comes to Extremity^ and our 
 ' own Safety abfolutely requires it, and only then 
 ' as far as it does require it, and that with Reluc- 
 ' tance 2i\\A Ccmfaffion^ S.f, 29.' So that a pri- 
 vate Defire of Revenge., is neither the Principle that 
 animates Befenfive War^ nor the Scope to which it 
 is dire-fled ; but a jufh Regard to God'' s commanding 
 Authority^ is the Source from which it fprings, and 
 the Prote^ion of our own, as well as our dear Rela- 
 tives Perfons and Properties^ from unjufl Violence, 
 is the End to which it tends, and in which it termi- 
 nates 1 
 
 So that Execution of Juftice upon Criminals by 
 the Magiftrate^ either after an ordinary Courfe of 
 ^/r/^/, or by iht extraordinary Method ot Defenjive 
 iVar^ is called Revenge only improperly., and in a 
 large Senie ; becaufe of the Effe£l thereof j which 
 foniewhat refembles it. But in the mean Time it 
 differs as much in its Pri?iciple and End^ from what 
 xsftricl'ly and properly called Revenge^ as Light froin 
 Darknefs^ and therefore can confifc v/ith Love : 
 The due Confideration of thek Things, wou'd 
 
 K prevent 
 
[ 66 J 
 
 prevent our being impofed upon, by a meer Sound 
 o^ harfi Words. 
 
 Our Author next proceeds to a Paragraph in the 
 Sermofi^ p. 20. with which the 18 and 19^. have a 
 Connexion, which flcing he has tho't proper, per- 
 haps for prudential Reaibns, to give but a brief 
 Hint of, I v/ill take the Liberty to cite more large- 
 ly, as follows : 
 
 ' And fhould not the Magijlratc proteCl his 
 
 * Stihje5fs from unjuft Violencs ? Is not this the 
 
 * Defign of their Office^ that under them we may live 
 
 * quiet Lives , and- that they may be to us a Hiding-place 
 
 * fror/h theWind^ and a Covert frcm theTempeH ofOp- 
 
 * preiTion ! W hy ehc is the Svjord committed to them, 
 
 * and Ci^nthey always prote^ us without War., with-- 
 
 * out oppofmg Force to Force ? No furely ! 
 
 * Now unlefs the Magifirate punifhcs Criminals in 
 
 * his own Community., and fcreens his Suhje^s from a 
 */^r^/^?^F<?r.-^, what is his Office but an empty Nams^ 
 
 * a meer Cypher., of no Moment and Confequence 
 
 * to Society ? Nor is it reafonable he fhould exped 
 
 * Support., Honour and Obedience^ from his Suhje^fs^ 
 
 * if they in Confequence hereof, do not obtain Pro- 
 *" te5iion from him. In the mean Time it lliould be 
 
 * carefully obierved, that the Magijlratc" s Office y 
 *■ and confequently the Duties of it, does not belong 
 
 * to the political Laws of thejrce'j, which were alterable ,- 
 
 * but to the Mcral., which v/as inv^iriable and per- 
 *■ petual. Surely by the Word Pak ent in the Fifth 
 
 * CoM?4AND, v/e are not only to underHand natu- 
 •^ral, but political Parents ; the Magistrate is 
 ' the Father of his Country by Office,^' and 
 
 * then only indeed does he merit that honourable^ 
 
 * CharaEier, and adl up to it, when by forming' 
 
 * and executing wholfom.e penal Laws., he fuppref- 
 *■ fes Injuftics amiong his Children, when by prudent 
 f and neceffary Preparations, and when Necefllty 
 
 * requires. 
 
[ 67 ] 
 
 * requires, by vigorous and valiant Efforts^ he guards 
 ^ them from a foreign E?mny I 
 
 ' If the Magifirate may, and fometimes muft ufe 
 ' Force in fupprcHing Tumults^ and punifhing De-- 
 ' Unquents in his own Domains^ and aoiong his pro- 
 ^ per Suhjecls^ q\^ all Or/^f^r and Government muft 
 ' ceafe, and the wiideil Anarchy eniue ; why then 
 
 * may lie not ufe Forct^ when eaficr Methods avail 
 ^ not, in proteding them from the Infalts of o- 
 ^ thers ? May he according to the exprefs Word of 
 ' God, punifli his crminal Suhjc^s with Deaths m 
 ' fome Cafes, agreeable to that famous Scripture, 
 ' Hethatjheds Mart's Bloody by Man Jhall his Blocd 
 ^ be Jhed \, Sindi fhall he not inflid it upon others equal- 
 ' ly guilty, efpecially. when this becomes neceiTary 
 ^ to defend himfelf and his Country from Defolation 
 
 * anc' Fvuin ? Can it be reafonably imagined, that 
 ^ a Magifirate fnould ilie--^ greater Love and Cle-^ 
 ^ mency to Foreigners and Strangers^ than to his 
 ' own Soi'^s and Subje^s^ to whom he is under pe-^ 
 ' cuiiar Obligations , both natural and political ? 
 
 ' Nor h\s our Lord Jefus, in the New-Tefta- 
 ^ ment, difanuLled'the Magiftrate's Ofice^ which is 
 ' fo needful to Society ; Ko ! But on the contrary 
 ' honoured and eftablifh'd it, by his Do5frine and 
 ' Example •, he enjoined his Difciples, ^o give to 
 ' Ciefar the Things that are Cajaf s^ to give 
 
 * Honour to whom Honour is due, and Tribute to 
 
 * whom Tribute •, to be fubje^i to the higher Powers^ 
 ^ and that for this Reafon^ becaufe there is no Power 
 
 * but of God^ and the Powers that be^ are crdaimd 
 ^ of God \ and he himfelf paid 7rfj^'2//^, yea rather 
 ' than this im^portant Duty iliould be negleded, he 
 ^ procured Money by a Miracle.^ 
 
 Now let us hear how our Author anfwers to the 
 aforefaid Argument^ which I look upon to be ths 
 Chief that I h^ve offered, upon which the whole 
 
[ 68 ] 
 
 Canfe very much reils ; his Anfwrr is as follows* 
 
 (V. p. 22, 23) 
 
 ' Upon which I remark, that whenever the Mb- 
 
 * giftrate is convinced that the Do^rines of Chriji 
 ' JGrbid War\ it ivill he as much his Buty^ as any 
 
 * other Man's ^ to render Obedience to thcfe Dcc- 
 
 * trines. However the People called ^akers^ do 
 
 * not undtrtake to condemn their Superiors ergfgirg in. 
 ' JVar^ in the prefent unhappy State of human Af- 
 ^ fairs : We rather think it probable^ that as tliey 
 ' have fnewn a noble and Chriftian Dilpofition, in 
 
 * granting Liberty and Protection to fuch as are of 
 ' tender Confciences, it may pleafe Gcd to blefs their. 
 ' Arms voith Succefs^ arid reward them for their 
 
 * Kindnefs to his People, who de(ire to live in Obe- 
 ' dience to the inward Appearance of his Spirit, 
 
 * which leads to Purity and Pirfeftion : And agree- 
 ' able to the Advice of the Apofcle Paul^ we find it 
 ' our Duty^ to put up Prayers for Kings ^ and them. 
 
 * that are in Authority^ that we may lead ao^uiet and 
 
 * peaceable Life^ in all Godlinefs and Honefiy^ i 
 ^ Tim. n. I, 2.' 
 
 To which I reply, 
 
 I. That if it be the Magifrrate's Duty^ to render 
 Obedience to the Bccfrines th^t forbid PVar^ ;when 
 coitvinced^ then he muil either quit his Ofice^ or 
 bear the Sword^ the Enfign of it, in vain -, for in 
 this Way, the End of that Injiitution cannot be 
 anf.vered •, but the latter is abilird ; namely, to 
 carry an empty Title, a 'Name without the things 
 ?.ud therefore the former mud take Place ; and 
 hence it follows. That if all Magifirates v/ere con- 
 vinced as aforelaid, they mull all, wou'd they ad 
 with Decency and Confillency, quit their PlaceSy 
 and then there wou'd be no Government at all ! 
 Doesn't therefore this DoElrine di aufolute Non-Re^ 
 fifiance dcftroy Magifira^y dX^Stroke^? And thus this 
 
 Gcntkmaf\ 
 
[ 69 ] 
 
 (jintkman^ as ufual, gives up.his Caufe in Effed ! 
 But, ^ ^- ^ '•' ■ ■ ■■" ' ■ '"^-^'^ 
 
 1. Why doesn't our Author anfwer to my Ar- 
 gument from xkit fifth Command^ in favour of the 
 Magillrate'^ Office^ v/hich I fignified in the Sermon 
 fhou'd be carefully ohferved ? Is it included or not, 
 in that Precep ? Why doesn't our /mthor fpeak 
 out his Mind plainly ? Is it the Magiftrate\ Duty 
 to prote^ his Subje^s or not ? If nay, then his Of- 
 fice is a meer Bubble^ which only deferves to be 
 laugh' d at ; if yea, then Defenjive War is included 
 in xh& moral Law^ and confequently is lawful now ; 
 unlefs it be fuppos'd, that the Gcfpel oppofes and 
 deilroys the moral Law^ which as it is contrary to 
 the e:5^prefs Beclaraticn of Chrift himfelf, elfewhere 
 cited in this Reply ^ fo it tends to tear up by the 
 Roots all Virtue and Religion^ at one difmal Baflo I 
 
 If our Author had faulted any Part of the prece- 
 ding 'Train of Reafonings about the Magiflracy^ he 
 fnould have declared it ; but feeing he has not, his 
 Silence gives Confent to the v/hole, which therefore 
 concludes to the Overthrow of his Cdtife ! 
 
 ^. Our Author informs us, ' That the People 
 *" ^called Quakers ^ do not undertake to condemn their 
 * Superiors engaging in WaA\ in the pr>efent unhappy 
 ' i>tate of human Affairs.'^ 
 
 Well, if they don't condemn them, theyjuftify 
 them \ for there is no Medium^ unlefs the Mind be 
 in Sufpence and undetermin'd on which Side of the 
 Queftion Truth and J)uty hes ; and if they juftify 
 their Superiors engaging in War^ they cannot confift- 
 ently condemn Inferiors that war under them, fee- 
 ing that Princes cannot war without Soldiers. But 
 our Author proceeds to inform us, 
 
 2. That the ^takers hope for God's Blejfing upon 
 the Arms of their Superic?'^ -, ^ We rather think k 
 ^- pXohahle^ that as they have fhewn a noble and 
 
 ^ CirijliaB, 
 
[70] 
 
 * Chriftian DifpoftttGn^ in granting Liberty and 
 
 * Frote5lion to fuch as are of tender Confciences, it 
 ^ may f leaf e God to bless their Arms w//i> Suc- 
 
 * CESS.'*^ Now furely if they believed all War was 
 unlawful, they wou'dn't, one wou*d think, ex- 
 ped: God's BleiTing upon it. They jufdy com- 
 mend the Liberty granted by the Govermnent tQ 
 tender Confciences^ I join v/ith them with all my 
 Heart, and bkfs God for it, and pray that it wou'd 
 pleafe that Sovereign Maiefcy, by whom Kings 
 reign, and Prifices decree Jufiite, to continue it to 
 the lateft Generations, even while Sun and Moon 
 endure ! I cannot but look upon Liberty of Confci- 
 mce^ and Prote^ion therein, in Matters of a religi- 
 ous Nature^ to be the unalienable Right of all Man- 
 kind^ and the peculiar Glory of the prcfmt Reign ! 
 But, 
 
 3. The People called fakers (as our Author 
 informs us) pray for the Bleffing aforefaid, for ha- 
 ving before in the fame Paragraph fignined their not 
 condemning of their Superiors engaging in PVar^ and 
 having expreffed their Hopes of a divine Bleffng up- 
 on their Arms^ he tells us they crown all with their 
 Prayers for fuch as are in Authority^ and that for 
 this Purpofe^ that they may live a quiet and peaceable 
 Life ; /. ^.That by the Exercife of their Sovereign's 
 Authority in Arms, accompanied with the Bleffing 
 pf God, the Enemies of our Peace may be reprefs'd, 
 and our Quiet reftored upon a firm and honourable 
 Bafis ; this I take to be the true Senfe of the Para- 
 graph in its Conne5iion^ without tl-e lead Strain. 
 
 This is wholefome Dodrine indeed, with which I 
 cordially concur, and am glad to have fuch a ^efli- 
 meny in favour of the late excellent Association \ 
 in the mean Time allow mc to propofe the follow- 
 Jowing Queries \, namely, 
 
^lery i . If this be the ^mkerh Sentiments, do? 
 they not firmly hold the Lawfulnefs of Defenjive 
 IVar undef the Gofpel? 
 
 ^lery 2. Then how comes our Author^ who ap- 
 pears under the Chara^er of their Apologifi (before 
 an Attack) to contradid: them fo much in his pre- 
 fent Performance ? In his Preface he declares, tha€ 
 IVar is abfchtely forbid by the BoBrines of Chrijl ; 
 ^' I thought y fays he, the Sermon was to prove that 
 
 * agreeable to the Doctrines of Chrijl ^ which is abfo- 
 ' lately forbid thereby.'' Now, what was the Scheme 
 of the Sermon to prove but 'Defenfive War ? The 
 Title and whole Frame of it fhew this. A nd V.p. 2 ^. 
 he calls it an Evil^ an Apoftacy from the Life and 
 Spirit of Chrifty a forfaking of the Simplicity of the 
 Gofpel -, his Words are thefe •, ' Thus the Simplici- 
 
 * ty of the Gofpel being forfook for worldly Pomp 
 
 * and Power, inftead of the loving and forgiving 
 
 * Temper, which it enjoined, it was mifcOi.flrued 
 
 * to allow of Violence and OpprefTion in this Apo- 
 ' ftacy from the Life and Spirit of Chrifi; \ many 
 ' Evils which tlie primitive Cliriftians were redeem- 
 
 * cd from, come to be reckoned neceflary and cx- 
 ^ pedient •, and, fpeaking of the primitive Friends, 
 ^ he fays, they were convinced by the Spirit of the 
 '' Sinfuinds of War.' 
 
 1^ ea, fo great is the Evil fiippofed to be, that 
 onr Author informs us. Find, p, 3. That fuch who 
 hold it dGcfrinaUy^ arc to be excluded from Church 
 Fellowfhip •, ' And they efteem it, faith he, their 
 
 * Duty to teilify, that fuch are not in Unity with 
 
 * them, who, making ProfefTion of this inward 
 ^ Principle, manifeft a Condudl contrary to it.* If fo, 
 
 ^iery 3. How can he or they forbear condem- 
 ning fo great a JVickednefs, as lie reprefents War of 
 all Kinds to be, if they are of the fame Opinion 
 ^ith him ? And much more, how can a BleflTing 
 
 from' 
 
[ 72 ] 
 from God be expe6led upon what is fuppofed to be 
 an abominable huqu'ity^ and that BlelTing ^r<s)'6'^ for? 
 I profefs, it furpaircs the Reach of my Underftand- 
 ing, to reconcile thefe Things together ! 
 
 ^ery 4. Is there no Appearance (at leaft) of 
 great Uncharitablenejs in the aforelaid Paragraph^ 
 in confining Perfons ot tender Confciences^ and true 
 Chriftianity^ to the narrow Pale of the ^aker So- 
 ciety, or peculiar Principles ? To bis People, who de- 
 fire to live in Obedience to the inward Appearance of 
 his Spirit, ivhich leads to Purity and Perfe^iLn ? 
 Now, v/ho can we underiland by thofe Terms a- 
 greeable to our Author's Vind. but fuch as are for 
 immediate Inspiration, and againft Defenfive IVar ? 
 Isn't Gratitude exprefled for Li/^^r/jy granted to thofe^ 
 and to no others •, and a Hope o'iSuccefs upon our^^- 
 vereign's Arms, grounded alone upon that Founda- 
 tion ? Isn't this ftrange and hard to account for? 
 
 But, bleffed be God, whatever our Author may 
 imagine to the contrary, Chrijl's Sheep are not 
 cooped up in one Fold, but fcattered in many ♦, we 
 have Reafon to rejoice that the Lord is to be our 
 Judge, and not fliort fighted Creatures. 
 
 Here I would beg Leave to tranfcribe the Senti- 
 ment of the learned Grotius upon that famous Scrip- 
 ture dttd by our Author, i Tim. ii. i, 2, 3. I ex"- 
 hort therefore, that Jit ft of all Supplications, Pray- 
 ers, Interceffions, be made for all Men -, for Kings, 
 and all in Authority -, that we may lead a quiet and 
 peaceable Life in all Godlinefs and llonefty. For this 
 
 is GOOD AND ACCEPTABLE IN THE SiGHT OF GoD 
 
 OUR Saviour. Hence, faith Gr^//^J, ' We are taught 
 ' three Things •, i . That it is pleafing to God that 
 
 * Kings fliould become Chriftians. 2. That being 
 
 * converted to Chriftiardty they ftill continue Kings ; 
 ' which JuftAn Martyr thus exprelTed, We pray that 
 
 * Kings and Princes may, together with their royal 
 
 * Power 
 
[ 73 ]' 
 '^ Power, be found to have wife and feafonable Sen- 
 
 * timents f. And in the Book intitled, The Con- 
 
 * ftitutions of Clement^ the Church prays, Chriftia- 
 ' na ta tele^ for Chriilian Magiftrates. And 3. That 
 ' it is acceptable to God that Chriftian Kings Ihould 
 ^ contribute their utmoil to the ^iet of others. But 
 ' how he explains this in another Place, Rom. xiii. 
 ' 4. He is the Minifier of God to thee for Good •, if 
 
 * thou do III, he afraid, for he heareth not the Sword 
 ' in "Vain \ for he is God^s Minifier, an Avenger to 
 ' execute Wrath upon them that do Evil. Under the 
 ' Right of the Sword is figuratively comprehended eve- 
 '" O' f^'^^ of Fu7iifoment ^ .* 
 
 The next Particular taken notice of by my Oppo- 
 'fieyft, Mr. S. is what I have faid upon the Counfel 
 of John the Baplift to the Soldiers, S. p. 20. the 
 Force of which he endeavours to evade by three Ex- 
 ceptions. I. He fays, ' They were Roman Soldiers * 
 Anfwer, What then? Should not they be told their 
 Duty for thac Reafon ? 2. 'If abftaining from War 
 
 * be the Perfe^ion of the Chriftian Religion (fays 
 ' Mr. 6". ^: p. 23) that is a Point the moil dif- 
 '* cuk to be Jearnt, is it likely or reafonable to ex- 
 '^ pec^l that John\ upon th- Pagan Soldiers firft. Ap- 
 ^ plcation; ihould declare that t<' them ?* 
 
 Anfwer, Here our Author, as ufual, begs the 
 '^teftion in Bfpute. I df^ny abilaining from War 
 "totally to be any Point of Chriftianity at all •, it is fo 
 far from a Perfe5ficn in it. 
 
 3. Mr. S. tells us what he would do. Anfwer, 
 What is that to the Purpofe } It is what he ihould 
 do we enquire after, and not the other. If he would 
 hot reprove Men for what he reckons finful, who 
 can help that ? Farther, he enquires, towards the 
 Ciole of his Paragraph, p. 24. Can War fubfiit 
 
 L without 
 
 f Apot. I. /. 32. Edit, Oxon. 
 
 ** A Tranflation with BdrhdracKi Notei> p. 32* 
 
[74] 
 
 witlioiir Violence ? Anfwcr, Yes, without priyafe 
 Violence or Ravages. The Roman Laws, tho' they 
 allowcid Soldiers to take Prey from Enemies, yet did 
 net permit the leaft Injury to Friends f. 
 
 If thefe Words, do Violence to no Man, be con-\ 
 fidercd in a confident View with the other Part of 
 the Advicf^, to he content with their Wages ^ it can 
 reafonably be fuppofed to mean no more, than to* 
 abilain from private Plunders and Ravages, an £- 
 vil which Soldiers are at Times under flrong Temp- 
 tations to ! 
 
 Or that they fhould be\vare of engaging in an un- 
 jaft War, or of exercifing Inhumanity and Cruelty 
 tovv^ards thofc they conquered by a juft One, feeing, 
 his advifing them to be content with their Wages,^is 
 2- tacite ^ipprobation of rhat Work for which they 
 received them. 
 
 Tiie Abufes' of War by fome can be no juft Ar- 
 gument againit the regular Ufe of it. It is true, it 
 is attended vith diftreHing Crcumftances ; but it is 
 as true, that the utter Rejection of it, and being in- 
 ti'r^ly -pajjive under the Rage and Ravages of aban» 
 doiud Banditti, is much more fo •, and indeed this 
 makes us criminal, as well as mi/erable I 
 
 Ovu- Author next attacks my Argument from the 
 .nee of the Centurion, S. p. 21. This he en- 
 lurs to confute, V. p. 24, 25. The Grounds 
 V s upon are tw^o, viz. 
 
 ]-Iis uRial begging, of the S^ieftion in Controver- 
 ♦uk's it for granted, that the Denial of every' 
 • )f War is a Point of Perfeflion in Chriftianity\^ 
 . :.\c{\ I abfolutely deny ; and upon this Foundation^ 
 vviVich he has offered no Arguments in his whole" 
 F-erfcrmti?ice to tflabliih, he proceeds farther to ob- 
 rp-ytj that our Lord knev/ the bed Method to deal 
 
 with' 
 
 i Vid, Annot. Bgz, ^ Calv. iff Lo€i 
 
 0. 
 
[75] 
 
 with frail Mortals, was to lead them by Degrees to 
 Perfe5fion. 
 
 Anjwer ; This is not applicable to his Argument^ 
 unlefs he had firfl proved, that the rejecting of De- 
 fenfive War w^s a Voint of Perfecfion. 
 
 2. He labours to divert the Force of my Argu» 
 ment, by obferving, that if the Sermon-writer could 
 have proved, that after this Miracle, which our 
 Lord wrought, that if the Centurion had retained his 
 military Employ^ there would have been fonie Foun- 
 dation for my Argument. 
 
 I reply, it is a Mtjiah -, an Argument of Right 
 is vaftly better than from Fa5f^ in fallible, impertecl: 
 Creatures : I enquired what was his Duty to do, 
 and not what he did ; it is not by the Examples of 
 Men, but by the Laws of God, that we fhould re-f 
 gulate our Condud: ! 
 
 Befides, feeing our Author's Opinion fuppofes the 
 Repeal of an eftabliHied Pra^ice, it is his Bufinefs 
 to lliew, that the Centurion did not retain his Ji2ili- 
 tary Office : We do not find that Chrifi faid a \Vo:d 
 againft his Continuance in it ; No ! but on the con- 
 trary, he clfewhere commands to render to Cefar th§ 
 things that are Cefar'' s -, among which was the Tri- 
 bute Money, wherewith the Soldiers were sup- 
 ported. Now, if this had been fimply unlawtul, 
 would Christ have enjoined it for that End, with- 
 out Reproof y yea, and paid the 'Tribute Hivfelf ? 
 Doesn't Christ's Precepts and Practice, re-^ 
 fpeding the Tribute Money, plainly imply his 
 Approbation Q^ dL]u?i or Befenftve IFar? : 
 
 My Argument is not drawn from the CenttiH-. 
 m^s not laying down his 0^^^,but from ChriiVs not 
 enjoining him fo to do. 
 
 The next Argument in the Sermon that Mr. S. 
 
 is pleafed to animadvert upon, is that from John 
 
 %V\n» 36. My Kingdom is not of this Worlds elje 
 
 L 2 woui:^ 
 
[ 76 ] 
 
 wotdd my Servants fight ^ that IJhould. net he delivery 
 ed to the Jews ^ S. p. 22. 
 
 Our Author^ to compafs his End, cites Mr. Pcfk'% 
 Annotations on the Place -, which, tho' th'^y ihcw 
 that it was not the Duty of Chr/fl's Difciples to 
 fight for his Frote^ion^ in his xir^elent extr;'.oidin..ry 
 Situation^ or to promote his'' fpiri-ttd Kingdom \ 
 yet they confirm the Point I had in View in rriV Ar- 
 gument in thefe Words, viz. ' For v/as there ever. 
 ' an earthly Prince apprehended and bound, for 
 * whom none of his Servants would t;ake up Arms }\ 
 
 But Mr. 6". defires, rne to confider, whether 
 Chrift's din:'6Ling us' to prry^ That his Will may he 
 done in Earthy as it is* in Heaven^ dees not mtich 
 more clearly exprefs an Injuv5Uon to live in Love and 
 Peace ? I aniw^^r, Defenfive War is conrifcent. with 
 hove., as I have before fhewny if hot, what be- 
 comes of the Magiftrate \ See' this Matter opened 
 in the Sermon, p. 31, 32. which it feems our Au- 
 thor thought it prudent to pafs over in Silence;— and. 
 is it not the Defign o^ Defenfive ^/^^^r to procure 
 Peace by Conflraint ? Moreover, the Angels in Hea- 
 ven are Warriors, as appears from the preceding 
 Sermons!/- 
 
 Religion is one Thing, and human Society is ano- 
 ther ; the former is fpiritual, the latter temporal -^ 
 and therefore fpiritual Weapons are fuited in Nature 
 and Kind to the one, and temporal to the other : 
 How unreafonable is it therefore to fjppofe, thatbe- 
 caufe Chrift's Reign in the Soul, which is a fpiritual 
 I'hing, cannot be promoted or maintained by tem- 
 poral Means (dire6tly or immediately) that therefore 
 a ternpcral Kingdom cannot, ' or fhould not be pro- 
 moted, or prcferved by them, under God, which 
 are of the fame Kind with it, and iliitcd to it ! This 
 is juft, in other Words, to fay, Becaufe that unfuit- 
 ^ble Means will not anfwer the End, therefore fuit- 
 
 abk 
 
L 77 J 
 
 able will not ! According to the aforefaid plain Con- 
 cejfion of our Lord, the Siibje^fs of a temporal King 
 n~)ay, and oui^ht to fight, in the Defence of their 
 King^ their Country^ and civil Privileges \ and that 
 for this Reajon^ btcaufe that Mean is fuited to the 
 E'nd. ''"' '^ ' 
 
 " But to open this Matter a little more, let it be ob- 
 ftrved, that there are two notable Societies among 
 Men, namely. Civil and Eccleftaftical \ which, the' 
 they appear mixed and confiifed, becaufe the fame 
 Perfons are frequently Members of both, are not- 
 withflandir^g diftindt and different from each other ^ 
 they tend to different Ends by different Means ^ and 
 have refpeclively different Kinds of Power. The 
 Eyid of ecclefiaftical or religious Society^ is everlafl- 
 ing Happinejs ; bqt the End of civil Society^ is the 
 Peace and Safety of the State: Thele £;2^j being 
 very different, it is no Wontler if the Means condu- 
 cing to them be fo likewife. To eternal Happinefs 
 ^one can come, except by an unconftrained and fin- 
 cere Obedience to the divine Precepts, iffuing from 
 Faith and Love, which it is the great Bufinefs of 
 Religion to promote: But, on the other liand, it is 
 no Matter to the State^ whether its havjs are o- 
 bey'd /rf^/y or not ; if they be but obey'' d outwardly, 
 it is enough -, this Obedience it is their proper Bufi- 
 nefs to procure, which mjay be effecSled by the Fear 
 of Punifl^rnent and 'Death. In ffiort, the Power of 
 the State extends to Mens Bodies.^ but that of the 
 Church refpeds the Soul : The former may, and 
 therefore ought to be compelled to Obedience., thro' 
 a Dread of Piinifhment and Death ; but the latter 
 cannot be forced by outward Violence \ and therefore 
 the Church can have no Power over it, nor reclaim 
 Delinquents any other Vvay,but by Re-proof ^Counf^l^ 
 Entreaty^ and in cafe of perfevering Obfitnacy., de-^ 
 Clare them unworthy of their Communion, The Laws 
 
 of 
 
[7S ] 
 
 (of civil Society refped the Peace and Good of the 
 Commonwealth ; but the Canons of Churches are de- 
 figned to promote and preferve Purity of Bc5irine^ 
 and Piety of Difcipline, From theie Principles it 
 eafily and clearly follows, that the Power of the 
 Church is only fpiritual, and the Power of the State 
 only temporal. 
 
 Now our Lord Jefus by the Text aforefaid, 
 plainly informs us, that he came not into the World 
 to exercife the Power and Dominion of a temporal 
 Prince -, Auguftine upon this Scripture fpeaketh thus, 
 
 * Hear ye Jews and Geyitiles^ hear ye earthly King- 
 
 * doms^ ' I hinder not your 'Domination or civil Rule 
 
 * in this World-f.' Our Lord did not only by 
 Words^ but by Deeds declare, that he came not to. 
 afTume a civil Authority over temporal Things, par- 
 ticularly by his Flighty leaft he Hiould be chofe ^ 
 King by the Jews^ and alfo by his refufing to exer- 
 cife the Office of a civil Judge upon their temporal 
 Affairs ; when he was entreated to divide an hiheri- 
 tance^ he reply'd, Man^ Who made me a Judge or 
 Divider over you ? As if he had faid, Go to thofe 
 to whom that Power is committed •, hence Ambrofe^ 
 upon this Place, faith, ' He juftly declin'd intermed- 
 
 * dling in their temporal AfFairs,who only defcended 
 
 * to promote heavenly, nor did he think it proper 
 
 * to commence a Judge of their Dehates\\.^ 
 
 But I haften to the next Argument (or rather //- 
 luftration of what has been reafon'd upon before) 
 which Mr. S, takes Notice of, viz, that of Corneli- 
 usy A6ls X. S. p. 23. 
 
 Upon 
 
 -f Judite ergo Jud^i et Gentes— Audit e omnia regna t err ma ; 
 non impedio dominationem *veftram in hoc mundo, Traft. 1 5 . iii 
 Joannem. 
 
 {{ Bene inquit, terrena declinat, qui propter ccelejiia tantum de^ 
 fcenderety nee dignatur ejfe judex lit turn et arbiter faeultatum.^ 
 yid. Amhroft in Loc. 
 
[79] 
 
 Upoii which he afks this ^leftion^ * Is Cornelius 
 tommended for his military O^ce ? 
 
 Anfwer, No ! I oifered no fuch Argument, and 
 therefore his Query is impertinent, but feems artful, 
 and calculated to turn my Argument out of its pro- 
 per Channel, 
 
 He obferves that Cornelius had the Chara^fer ot 
 a devout M^;/— before he was inftruded in the Pr/»- 
 iipks of the Chrijiian Religion. 
 
 Anfwer, It is true, tfe had the aforefaid Charac- 
 ter^ before he converfed with the Apoftle Peter i 
 Hut it is probable he was a Profelyte of the Jewijh 
 Religion (of the Gate) and believed in ^ Mejfias to 
 come.- 
 
 Whether he continued in his Office or not, is of 
 little Confequence to this Argument, becaufe that is 
 a Matter of Fa^ of an imperfedl Creature ; but it is 
 concerning Right we are to enquire, namely, whe- 
 ther he cou'd, confiftent with Chrijlianity^ continue 
 in that Office ! If his Office w^s^nful^ it was Peter^s 
 Duty to inftru6t him better^ and more efpecially, 
 feeing he came to vifit him upon that Defign ; but 
 riot a Word of this, tho' that Apoftle was free c- 
 nough to fpeak his Mind upon other Occafions. 
 
 Farther, Mr. Smith fignihes his Diflike of my 
 Interpretation of thefe Words of the Apoftle Paul^ 
 If it be poffible^ as much as lieth in you^ live peacea- 
 bly with all Men^ S. p. 23. and gives one himfelf, 
 which has this u happy Defect attending it, namely, a 
 begging of the Quefiion in Debate^ as ufual with him 
 in this Controverfy, V, p. 27. for in it are thefe 
 Words, ' Tho' fome make JVar upon you, or try 
 *■ to difturb you, yet let nothing appear on your Side^ 
 * but a 7neek and ([uiet Spirit \ i. e. No Defence by 
 A6tion, nothing but abfolute paffive Obedience^ and 
 Non-rejiffance. 
 
 Be* 
 
Befides, Mr. Toole\ Glofs^ cited by our Anthori 
 lipon that facred Sentence of the Apoftle, of, Over- 
 coming Evil with Good^ refpe6ls private Revenge^ 
 and is impertinent to the Point under Debate ; there 
 is a fvveet Confiftency between the Prohibition of 
 private Revenge^ and the Execution of puhlick by ' 
 the Magiftrate^ as appears from the Sermon^ p. 30. 
 where Mir. Foole\ Words\ cited under the Margin^ 
 prove the Harmony. ^ 
 
 Now it is fomething ilrange to me, I Confefs, 
 that our Author having had a Vi-w of thofe Words, 
 which fairly and eafiiy folve the Difficulty he ilarts, 
 fhou'd not only pals them over in intire Silence and 
 Negledl, but introduce the Annotations ol the fame 
 worthy and confiilent Gentleman^ in another Place, 
 in fuch a Way,aS feems to contradi6b himfelf,at leafl 
 in the Eye of the unwary and unfkilful Reader ; 
 and lb ufe him as a l^ool to promote a Ca.ufe he op- 
 pos'd ! Whether this Method o^ proceeding is a good 
 Specimen of his own Candour, or the Goodnefs of 
 his Caufe^ I leave to tiie Determination of others ; 
 but for my ovv'n Part, I hope the bed of his Defign^ 
 and afcribe this odd Method o{ raanc.gmg Controver- 
 fy^ either to Oyerfight, or the Dilliculty of fupport- 
 ing tlie Caufe 'tie ^ is fo zealous for, or both toge- 
 ther. 
 
 To what has been f^id, allow me to add, that un- 
 lefs the Words of the Apoille aforcfaid. If it be 
 poffible^ do not luppofe tliat it is fomctimes impoffi- 
 hie to live peaceably with Men, as the Sermon ob- 
 ferves, the ExprelTion fecms to be improper -, there 
 is a necdlefs Suppofition^ without a Foundation to 
 fupport it, altho' the Experience of all Ages, gives 
 a '^doleful Suffrage to the Truth of the Matter of 
 FatJ^ that there is too much Foundation for fuch a 
 Suppofition. 
 
 The 
 
[8i ] 
 
 The next Particular that Mr. S, cenfures, is tho 
 Argument from Hel?. xi. 32,-34. mentioned S. p* 
 23, 24. the Subitance of which is, that the Apof- 
 tle gives an honourable Encomium of the Prowefs 
 and Exploits of divers ancient Heroes^ compafTed by 
 a Gofpd-Faith^ without the lead Hint of an Alte- 
 iration in Gcfpel-Times ; hence it is concluded to be 
 improbable, that he himfeif Hiou'd be of a contrary 
 Sentiment^ efpeciaity confidering, that he virtually 
 and confequentially fignificd his Approbation of JVar 
 by his Pra^ice in not rejeding the Protection of an 
 armed Force. 
 
 Our Author anfvvers in the following Manner, V. 
 />. 28, 29. ' But where is the Difficulty ? Does not 
 
 * theApoftle in the fame Chapter commend the Faith 
 
 * o't Ahram in leaving his own Country, and offering 
 ^ up his on^ Son Ijaac at the Command ef God ? 
 ' No\v will, or can this be conftrued to infer, that 
 
 * becaufe Ahram did thefe Things at the divine 
 ' Command, and the Apoflle don't give the lead: 
 ' Hint of any i\ Iteration in Gofpel Times, in that 
 ' Refped:, that therefore a Chriftian may follow 
 ' that Example v/ithout fuch Command ? And yet 
 ' this Confequence is as fair, as to infer, that be- 
 
 * caufe Gideon^ i^c. did go to War at the Com- 
 y mand of God that therefore Chrifiians may fol- 
 
 * low their Example without fjch Command. 
 
 ' The Reader will not find that Paul did lb much 
 
 * as make any Application for the ProteCfion of an 
 
 * armed Force^ tho* he knew there was a Conjpiracy 
 
 * form'd for the taking away his Life ; he only took 
 
 * the neceffary Steps to inform the Chief Captain (in 
 
 * whofe Cuflody he v/as) of that Befign.' 
 
 Our Author adds, ' That Paul being a Prifoner^ 
 
 * it would not be reafonable or prudent for him, 
 
 * fuppofing his Judgment had been clear againO the 
 
 * Lav/fulnefs of War for Chriilians, to refufe being 
 
 M * ccur- 
 
[82] 
 
 ^ conduced by the Soldiers, whither their Superior 
 ' had ordered them to take him.' 
 
 To which I rejAy, that there are the following 
 Errata in the aforefaid Jnfwer^ which render it 
 inconclufive, viz. 
 
 1 . Our Author paiTcs over in deep Silence^ the 
 aforefaid Worthies compaffing their Victories by a 
 Gofpel Faith, upon v/hich I laid the greateft Strefs 
 of the Argument, and trom it reafon'd thus, ' Now 
 ^ can it be that that War lliou'd be agreeable to, 
 ^ andencourag'd hj Faith in the Aleffcas, that grand 
 
 * Peculiar, and Ftundation of the Gojpel, and yet 
 
 * be contrary to it ? This Omljjion of our Author^ 
 leems to be more cautious than candid. 
 
 2. He reprefents Beferifroe War, againfc the un^ 
 jufl Encroachments of an Enemy, and a Parentis 
 killing an oniy Child, when done without immediate 
 Revelation or Comma?id, as of a parallel Nature^ 
 which is fhocking indeed ! Is Defenfive War then as 
 contrary to the Law o^ Nature and the moral Law, 
 as a Parentis killing of an only C^//i, when done 
 without immediate Command and Revelation ? If 
 tht Cafe bcj fo, then feeing the far greater Part of 
 the World are for Lefeiifive War, and pretend ta 
 no immediate Revelation, they are of Confequcnce 
 Icok'd upon by our Author, as a Set oi heineus 
 MrTRDERERs, which IS no great E'xprejfion of Cha- 
 rity ! 
 
 W^as not God*s Command to Abraham very ex- 
 traordinary, and only for Trial, without Defign 
 of fts bting executed, and was this tat Cafe of A- 
 hram and the Jews in their Wars ? The Confe- 
 qucnce is therefore unjuft, of the Necefllty of an 
 ihimediate Command, or new Revehtion, for what 
 is in itfr^f ntorr.Uy good. If there mufc be a new Re- 
 velation for every Battle, there mud be the fame al- 
 fo by a Parity of Reafon^ every Time before the 
 
[83 ] 
 
 Magiflrate kills a Criminal^ for the Ohje^ of his 
 Faith miift be Beus loquens ; and Vhat then mud 
 become of all puMick Juftice and Government ? Muft 
 every Magiilrate be inipir*d ? 
 
 3. Our Anther Hiews fome Art in feparating 
 what I faid o^ PauFs not refufing the Prote^icn of 
 an armed 'Force ^ from the preceding Argument, 
 wliich it was join'd with in the fame Paragraph, in 
 order to fupport it ; hut in the mean Time, he is 
 fo unhappy as to contradid himfeli -, for while he de- 
 clares that Paul did not fo much as make any Apt- 
 PL I CAT I ON for the Proteciien of an armed 
 Force ; yet he acknowledges, that he took the 
 
 NECESSARY StEFS TO INFORM THE ChIEF CaP- 
 
 TAIN OF THAT Design, HOt doubting but he 
 would have fo much Justice, as to prevent fuch a 
 PRIVATE Murder. But how as a Captain ^ but 
 by Force ? Our Author h-ere acknowledges all 
 that I intended by my Argument ; I would there- 
 forefore proceed to new Matter. 
 
 And that which comes firfb to be confidered, is 
 our Author^ s Remarks upon what I have faid upon 
 James lY. i. S. p. 2^. viz. ' That the Apoftle 
 ' James does not lay, that PFar is ever unjuil: and 
 ' finful upon both Sides, or unnecefTary in Man's 
 ' fallen State, but that the original Caufe of War is 
 
 * Evil, becaufe it is alw^^ys unjufl upon one Side ! 
 
 Upon which Mr. S. propofes the following ^lery^ 
 namely, ' Can a true Chriftian then, who hath 
 
 * known the Ax laid to the Root of the I'ree^ i. e, 
 
 * the Spirit of God giving him Victory over Lufi,, 
 
 * join with, countenance, or encourage that whicl> 
 ' hath Litft for its Original ? 
 
 Anf. Not with OJfenfive War., which doubtlerg 
 
 rifes from that fatal Source, No ! by no Means ! 
 
 but ought tQ opppfe it in Words and Works •, not 
 
 M a only 
 
[84] 
 
 cnly with the^ 'Tongue and PeUy but even with ths 
 S'wcrd, when Neccfiity requires. 
 
 I join v/ith the Gentleman my Opponent with all 
 my Heart, in his juft Refnaricnt againft Offoifrje 
 War^ and eou'd willi he might ha^ve Freedom, to 
 carry it to a higher Pitch, and proVe it by Attion^ 
 in joining with the late excellent Association, for 
 the .^ uppreffion of that awful E'uil^ which Words 
 and Writings fail to exprefs the Perverfensjs of I 
 
 But I think it is a Pity that our Author, for 
 want cf diftinguifhing OjJ-erJIve from Defenfive War^ 
 in the preceding Paragraph, has unhappily condem- 
 ned xk\^ 'Ltnocent with the Guilty ! for he reprefents 
 all IVar'm the Complex as Darknefs^3.nd the Power 
 cf Satan, which I humbly conceive our Author will 
 never be able to prove, till he can prove two Con- 
 traries' to be the fame, v/hlch is impofTible in the 
 Nature of Things ! And as a Confequence of the, 
 aiorefaid Confufion of Sentiment^ he is exceeding- 
 unchaifitahk in his Opinion of all the World, a 
 ]-Iandful excepted (which they may be compara- 
 ti\^ely caird) who are for abfo lute PaJJi'v^-Ohedience and 
 NoK-.R^Jific^nce ; all the reft befides them, our Au- 
 thor judges to be ' No true Ckrijlia?is^ and not to, 
 *" have bad the A'4 laid to the Root of the Tree^ this is 
 lamentable ! and doesn't faew fuch a Degree of 
 TJumlity or Love as could be wiili'd, tho' I truil 
 he means vv^ell ! 
 
 Give me leave to add to what has been faid^ 
 that the aforeiaid Place of Scripture, plainly and 
 only refers to the Original of Offtnftve War^ v/hich 
 coubtlcfs is the ungovernalk Lufts of wicked Men ; 
 fr=ch as Ambition and Avarice-, as the Apoftle ex- 
 ] liins Ln the foUowirg Verfe, thefe make Men dif- 
 iatisii'M with their own PoffePxlons, and difpofe 
 them unjufdy to invade others, which is cjuite fo- 
 rc:gn to the Poi^it in Difpute ], that is, the Defence 
 
cif Gur Lives and Properties from the aforefaid un^^ 
 jiift Violence^ and differs as much from the other, 
 as Juftice from Injuftice^ and therefore I fee not 
 how the Oppofers of Tie fen five War^ will ever be a- 
 ble fairly to carry their Point, until they folidly 
 prove, that Jufiice^ and regular Self-love^ are evil" 
 and wicked ; which, if I am not much miftaken, 
 is a HcrciiUan Labour ! 
 
 The aforefaid PalTage of the Apofile James ^ is fp 
 far from being a new Revelation^ materially, that 
 it is no other than what divers judicious Pagans dif^' 
 cover'd by the Dira of Nature^ % Light. E. G, 
 
 Cicero fays, ' Diforderly PafTions give Birth to 
 '^ Hatred, DiiTentions, Difcord, Seditions and Wars.* 
 De Fijtib, Bon, et Mai. Lib, i. Cap. 13. 
 
 Slaudian fays, ^ If Men v/ou'd be content with 
 ' the little Nature requires, we iliou'd not hear the 
 ^ Sound of Trumpet, nor be expofed to Sieges,* 
 Pa Ruf in Lib. i, F. 206. 
 
 Maximus Tyrius obfervcs, ' All Places are nov/ 
 ' full of War and Injuftlce •, for irregular PaiTions 
 
 * are every where let loofe, and infpire all Mankind 
 ' with a Defire of adding to their PoiTeiTions/ 
 DiJJert. 17. p. lAi. 
 
 Plutarch fays, ' There is no War among Men, 
 ' but what arifes from Vice ^ one from the Defirc of 
 
 * Pleafures, another from Covetoufnefs, *' and a 
 
 * Third from Ambition.' Page 1049. ^^^' 2. 
 Edit., Wech. 
 
 The Saying of ^ibullus., is agreeable hereto, viz. 
 
 * That Gold is the Caufe of fo many Quarrels : 
 ^ There were no Wars (faith he) whilil People 
 
 * drank out of wooden Gobblets. 
 
 ' Divitis hoc vitium eft auri \ nee bella fuerunt 
 ^ f agin as aJftabat quur>i jcyphus ante dapes.^ 
 
 Now to conclude that thofe Men v/ere againd 
 'Defer five- JVar^ becaufe of the aforefaid Speeches, 
 
 h 
 
[ 86 j 
 
 IS unreafonable, and contrary to Matter of Fad, 
 and why is it not to be deemed fo in the other Cde ? 
 
 In the next Place, our Author endeavours to c- 
 nervate my Anfwer, to an Objection that might be 
 formed, from thefe Words of the Apofile^ 2 Cor. 
 X. 4. I^hat the Weapons of our Warfare are not car- 
 nal^ S. p. 25, 26. 
 
 Which our Author^ in his Reply ^ V. p. 30. fig- 
 riifies, if it be interpreted to mean no more than 
 what I have faid in the Sermon (to which, for the 
 fake of Brevity,^ I refer the Reader) is not doing 
 Juftice to the Text, but rather charging it v/ith m 
 Abfurdity ! becaufe the Apoille in the prccediag 
 Verfe had told them. For tho'* we walk in the Fkjhy 
 we do not war after the Flefh ; from which he infers, 
 that th?/ did not ufe carnal IVeapnns at all. ^ 
 
 I anfwer, tiie Confequence is unfair, and net bot- 
 tomed on the Words he cites. The Apoille doesn't 
 fay that they didn't war in the Fkjh, but only, that 
 they didii^t war after the Flefh ; i. e. 'lox fiepdh or 
 wicked Ends^ from fi2fhly or wicked Principles^ and 
 in a flejhly or wicked }Fay^ as- the vVord Fl-Jh is 
 fometimes taken in a good Senfe in vScripture ; and 
 htnct all Flefh is faid to be Grafs \ fo fometimes in 
 a bad; and thus he that is feid to be born of the 
 Flefh ^ is Flejh. Mr. Poole in his Annotations upon 
 the Place, favours the Senfe I have given; his 
 Words are thefe -, ' Tho' our Souls are in a State of 
 
 * Union to our Bodies, yet we war not after the 
 
 * Flefh, neither as fleihly Men, or in a flefhly Man- 
 
 * ner, nor yet for flediiy Ends ; the Men of the 
 
 * World war for their Honour and Glory, or for 
 
 * Revenge and Satisfaction of their Lufts, or for the 
 ' Enlargement of their Territories and Dominions ; 
 '; but we do not thus ;' No ! that is a wicked, offen- 
 [five War^ which our Author does well to oppofe; 
 i)oes the aforefaid Text fpeal^ any thing againft a 
 
 lawfu^ 
 
[ 87 ] 
 
 lawful War ? No ! only dire^ls us how to condud 
 all A6lions to the divine Acceptance j and therefore . 
 our Author's Charge of Abfurdity wants a Founda- 
 tion ! But not perceiving this himfelf, 
 
 Our Author proceeds to confute a Paragraph in; - 
 the Sermon, p. .25, 26. which fignifies, that it is 
 prefumptuous to expefl an End without the Ufe of 
 Means fuitcd to it ; ' To exped a Crop by the Dint 
 
 * of our Supplications^ without plowing ; or Bi- * 
 ^ fence from unreafonable Men, without ufing pro- 
 
 * per Means for Defence^ are equally unreafonable.* 
 
 Mr. S. offers feveral Things to overfet the afore- 
 faid Paragraph, the Force of which I fhall as briefly 
 as pollible examine. And, 
 
 I. He obferves, V. p. 31. * That the M^^;;^ 
 
 * which the Gofpel allows for maintaining and 
 ^ keeping of Peace^ are, in the firft and chiefefl 
 
 * Place, the Pradice of Chriilian Virtues.'' Very 
 true, they are excellent in Nature and Tendency, 
 and it were to be wifhed that they prevailed more in 
 the World than they do ; offenfive War is not like to 
 €ome from that Quarter, where they have the A- 
 icendant ! 
 
 But does our Author think, that when a Man" $ 
 Ways pleafe the Lord^ that he will always m.ake his 
 Enemies to be at peace with him ? If fo, then what 
 ihall we think of Chrift and ImApoftles? And what 
 of thefe Sayings of Jefus ? That his Bifciples muft 
 hear his Crofs^ and he hated of all Mien for his\ 
 Name's fake^ and that the World fhall hate them^ he- 
 caufe they are not of it. 
 
 As to any good Underilanding that has fubfifted 
 between this Province and any Pagan Nations, it is 
 |o be acknowledged with all Thankfulnefs, as a great 
 and undeferved Mercy of God! yet I cannot think 
 that it is any certain Argument of the fuperior Pietf 
 ©f the liril Planters (tho' I have no Inclination or 
 
 Intention 
 
[ 88 3 
 
 Intention to redefl upon them, being unacquainted 
 •with their CharaBer) and my Reafon is this, be- 
 caufe the wife Man obferves, 'that we cannot know 
 either Love or Hatred^ by dl that is before us ; and 
 there is one Event to the Righteous^ and to the Wick- 
 ed. 
 
 This is a State of ^r'lal^ and not of Rewards ; 
 and hence it is that Events are promifcuous, and be- 
 ing fuch, there can be no certain Conclufion drawn 
 rationally from them, concerning the States of Men. 
 But fuppofing the fuperior Fiety ot the firfl Settlers 
 of this Province^ and their good Underfianding and 
 Harmony v/ith numerous warlike Nations \ yet nei^ 
 ther of thefe Particulars fmgly, nor both complexly, 
 will prove that they were right in all their reli- 
 gious Sentiments., becaufe a gracious God, when 
 the Intention is fmcere, may, and does iometimes 
 overlook and forgive Miftakes in Principle., about 
 Things not efTentiai to Religion., as well as Failures 
 in Fra^lice., naturally confequent thereupon, and 
 vouchfafes his favourable Smiles., notv/ithftanding •, 
 which is indeed a great Argument of his Gocdnefs 
 and Condefcenfion, and of the Riches and Glory of 
 his Grace ^ but no certain Evidence of the Jufmeis of 
 the Sentiments., or Regularity in the Pradices of 
 Men of any Denomination in this or that Inftance. 
 
 In the mean time, 1 am credibly informed, that 
 the good Underfianding which this Province has 
 had, (^c. has been only v/ith the Five Nations^ 
 with which the other American Colonies have had 
 Peace likewife ; fo that there is nothing extraordina- 
 ry in the Matter. 
 
 Not to fay that the aforefaid good Underfianding 
 has been doubtlefs maintained by the Ufe of out- 
 ward Means, fuch as treaties., and repeated Dona- 
 tions : But nov/ I am told that the State of our Af- 
 fairs with fome of the Indian 'Tribes is dark and du-- 
 
 hiousy 
 
[ 89 ] 
 
 hio'us^ which fhould alarm the Inhabitants of this 
 Province, to prepare for their Defence againft fuch 
 Javage Enemies^ whofe Barbarities in War are too 
 Ihocking to relate ! 
 
 Buttho' the Pradice of Humility ^Meeknefs^BeneJT^ 
 ^ence^ &c. are very good to continue Peace where 
 it is ; what fhall be done to procure it where it is 
 loft, if Defenftve War be denied ? Muft we tamely 
 deliver up our Lives and Properties to the Lufts of 
 Men, without Controul ? No ! oUr Author feems to 
 acknowledge the contrary, by faying, 
 
 2. ' And the Truft repofed in the civil Power ^ 
 ' for the Punijhment of Evil-doers^ &c. faithfully 
 
 * difcharged^ we fhould be fo blelTed and favoured 
 ' with the peculiar Care of Heaven^ that no violent 
 
 * Men fhould be permitted to make a Prey Of us ;* 
 This is found Dodirine indeed y but pray how can 
 the Truft repofed in the civil Power be faithfully dif^ 
 charged^ without preparing for Defence againft an 
 Enemy ^ and ^ actually wielding the Sword for that 
 Purpofe, when there is Occafion ? Without thefe, to 
 calk of the €ivil Power* s dij charging its Truft faiths 
 fully ^ is, in my Opinion, unintelligible Jargon and 
 Gihberifh ; and if thefe Things be allowed, our Au* 
 thor gives up his Caufe, But^ 
 
 3. Our Author thinks, that to cxped a Crop by 
 the Dint of our Supplications^ and to expe6t Pro- 
 te^fion on account of our Piety and Prayers^ are not 
 fimilar Cafes. Why fo ? i, Becaufe that the Means 
 to procure a Crop^ are neceflary, innocent and ufe- 
 ful to the Creation^ but War is ruinous and deftruc- 
 tive to it. Anfwer^ Very true •, offenjive War is fo ; 
 and therefore defenfive being its contrary, is excellent 
 and neceffary to preferve the Creation from Ruin / 
 
 2. Some have learnt of their Lord not to fight, V. 
 
 p. 32. Anfwer^ We have no fufficient Ground to 
 
 believe a Claim to immediate Revelation in any, ex- 
 
 N cept 
 
cept they prove it by miraculous Works ; and when 
 this fuppofed Revelation enjoins any Thing in itfelf 
 unreafonable, and oppofes any moral Duty, which I 
 think I have proved Self-defence to be, we have good 
 Ground to believe it is a Miftake •, for the Almigh- 
 ty is confiftent with himfelf in all his Precepts : And 
 indeed fuch a dangerous Miftake fhould warn, and 
 invite us to keep clofe to the Law and the Teftimo- 
 ny, to the furer Word of Prophecy, as well as to va- 
 lue highly, and ufe humbly, in Subordination there- 
 to, that Reafon which God hath gracioufly given us, 
 left we fall into many more. 
 
 But our yf^/^cr proceeds to enquire, V, />. 33. 
 ' Is it not more confiftent with the Duty of a Mini- 
 ^'fter of the Meek, Self-denying jefus, to recommend 
 
 * Piety and Prayers, as the only acceptable Means ne- 
 
 * ceiTary to obtain the Proteflion of Heaven ?' 
 
 I anfwer in the Negative, No ! a Minifter of Je- 
 fus fhould tell the Truth, and deliver the whole Coun- 
 cil of God. A WatcJyman, when he fees the Sword 
 coming upon a Land, fiooidd blow the Trumpet, and 
 warn the People, otherwife their Blood will be requi- 
 red at his Hand ! 
 
 Mr. ♦S'. proceeds next to confider what I have faid 
 upon the Prophecy of Ifaiah, ii. 4. upon which he 
 fpends feveral Pages, V. 33, 34, 35, 36, 37. He 
 cenfures my Interpretation of the Prophecy, and 
 thinks it was defigned to fi gnify an utter Exclufion 
 of all JVar of every Kind •, and therefore concludes it 
 finful for pious People to be concerned in War at 
 all •, this I take to be the Subftance of what he has 
 faid. I have in the Sermon afferted, that the Gofpel 
 inclines all that receive it in Truth, to live as much 
 as is poffible in Peace with all Men : That it is at- 
 tended with an i?tternal Peace, and that probably 
 tliere will be a Time, before the End of the World, 
 when the Power of Religion ftiall prev^ul more ge- 
 nerally 
 
[ 91 ] 
 
 jicrally than at prefent, and outward Peace llourifhs, 
 as the Confequent of it. See S, p. 26, 27. 
 
 The Difference then between us lies in this finglc 
 Point, of the Lawfuinefs of ufmg Defenfive War^ 
 till that Time comes when there will be no Occafioti 
 for it ; I affert this, and he denies it \ let me there- 
 fore examine the Grounds of his Negative. And, 
 
 I. ' The Caufe, faith our Author, is the judging 
 
 * of Chrift internally in Individuals, and the EffeSf, 
 ' that wherever this judging is experienced, there is 
 
 * fuch a CeiTation from all War, A good Tree bring-- 
 ' eth net forth corrupt Fruity Luke vi. 4^. But 
 ' War is a corrupt Fruit, becaufe it hath Luft for 
 
 * its Original.' 
 
 ^T. Very true, Offenfive War is fo ; and there- 
 fore thofe that are pious will not bring forth fuch 
 Fruity as our Author well obferves ; No ! but op- 
 pofe it ; and this, methinks, fliould be in Works., as 
 well as in Words. I cini fo far from a Defire of lef- 
 fening our Author's Oppofiticn toftnful War^mmt- 
 ly, Offenfive^ that I heartily wifh it was xmich. ftrong- 
 er^ and that he might get fuch Light, as to concur 
 with others in Preparation to crufli that Cockatrice^ 
 under God, by main Force ^ if milder Meafures will 
 not do, which we fhould be glad they would, and 
 fo prevent the NecefTity of Jhedditig human Blood ; 
 this is a Difpofition truly fublime, as he jufliy ob- 
 ferves ! 
 
 2. Our Author offers the Jewijh Ohje^ion againft 
 my Opinion., V. p. ^^. which he is pleafed to intro- 
 duce with an Air of Difdain ♦, how will our mighty 
 Pleader for War anfwer this Obje6lion ? Mr. S. has 
 to Appearance ufed flighting Terms in feveral Parts 
 of his Performance, this Sermon-writer^ &c. not 
 confidering, perhaps, that he is guilty likewife of that 
 awful Crime as well as me, fince he has enter' d into 
 sin Offenfive W^r againfl: me j and in this Place, by 
 N 2 the 
 
[ 92 ] 
 
 the Figure Antiphrafis^ he reprefents me as rcry- 
 . weak ! 
 
 Well, I own the Jujiice of his Charge ^ and there-- 
 Fore any Defe5ls that may attend this Ejfay^ are to 
 be afcribed thereto \ and if there be any thing of a 
 different Kind^ it is to be afcribed to the Kindnefs of 
 a gracious God^ and the goodnefs of my Cauje^ that 
 have helped a weak Injirument I 
 
 In the mean time, as to the Jewijh Ohje5fion^ fo 
 Far as I can fee, his Opinion does not in the leaft 
 weaken it, for as much as the Prophecy refpeds a 
 national Peace ^ which does not obtain •, and therefore 
 what becomes of the Truth of the Prophecy^ if it 
 certainly intends an external as well as internal Peace^ 
 as an immediate Confequent of the M^^^' scorning? 
 
 3. Our Author finds Fault, V. p. 35. with my 
 faying that the G^y^^/ fubdues Mens Corruptions in 
 a Meafure ; he would have had me to have omitted 
 thefe Words, in a Meafure ; but I afTure him, that 
 I don't know how to leave them out, nor does he 
 do fo, as to himfelf, in his Preface. 
 
 ' For Humility and Mceknefs, faith he, are 
 
 * quite oppofite to IVar and Fightings which pro-. 
 
 * ceed from Pride and Covetoufnels.' 
 
 Anf. Very juft, and therefore we ought to fup-. 
 prefs in others, that Monfter, Off en five War \ on-, 
 ly our Author^ as I conceive, doesn't oppofe e- 
 nough in Degree \ there feems to be his great D<?^ 
 
 But our Author is pleafed to query. Does not the 
 Intimation, that the Go/pel received in the Love of 
 it, only in a Meafure fubdues Mens Corruptions, 
 itnply a Deficiency in the Power ? And can it be 
 confiftent with our Lord*s Dodlrine, Except a Man 
 h horn again, he cannot fee the Kingdom of God? 
 
 Jkf. To the former Queflion, No ! I'll make 
 bold to take himfelf for an Inftance. In his Pre* 
 
 face 
 
r n ] 
 
 face he acknowledges ':^haf he hus not yet attained^ 
 nor is already perfect : I 'dm apt to think our Author 
 fpeaks the Truth here, and that his pre fen t Perfor- 
 mance is a Proof thereof. Now, one of thefe two 
 Things follows from thefe two PafTages of our Ju- 
 ther ♦, either that he has not received the Gofpel in 
 the Love of it •, or that his Imperfection argues no 
 Deficiency of Power in God or his Gcfpel. 
 
 No ! the Wifdom of God appears in fuffering our 
 prefent State to be attended with Defe^fs ; hereby 
 conftant Occafion is given for Self- abafement, prizing 
 of Chrifl^ and contmudl Dependence upon him, as well 
 as longing for that Time and Place, when and where 
 that WHICH IS PERFECT SHALL COME, and that 
 which is in Part^ fhall he done away. 
 
 Bringing in Poole\ Annotations, to patronize the 
 Do6lrine of Perfe5fion^ is no Argument that our 
 Author has attain 'd it himfelf ; for it is an Attempt 
 to make him fpeak contrary to his real Sentiments f. 
 
 The 
 
 ■f See his Annotations upon i John xviii. Ifii-e/ay that ive 
 lowve no Sin^ ive deceive Gurfcl=ves, and the Truth is not in us. ' If 
 
 * we either profefs it as a Principle, or think in our Mind?, or 
 
 * do not bear in our Hearts, a penitential remorfeful Senfe, 
 
 * corrcfpondent to the contrary Apprehenfion fi^e decei've 
 
 * ourfeinjes^ i. e. The Frame and Syjhm of Goipel Doctrine (as 
 
 * 2 John i. 2. 4) cannot be duly entertain'd, lies not evenly 
 ^ and agreeably with itfelf in our Minds, or hath no Place 
 *■ with Effedl in us, as John viii. 37.' He fpeaks the fame Thing 
 for Subftance in his Synopjis, and declares, * That none live 
 *■ nvithout daily and frequent Sins j' and obferves, * That Auguf- 
 ' tine, Hierom, Amhrofey and the Council of Af/Zt-a, have af- 
 
 * ferted the fame againft Pelagius;' and interprets that other 
 Scripture, 1 Johnm. 9. T\{2XWhofoe%'er is born of God, doth 
 not cotnmit Sin ; for his Seed remaineth in him : And he cannot 
 fin, hecaufe he is born of God. In this Manner, * A regenerate 
 
 < Man, and a Child of God, are all one; he cannot do an Ad ^ 
 
 * of known grofs Sin deliberately, cafily, remorfelefly, mali- 
 
 * cioufly, as Cain,F. 1 2, out of a Hatred of Goodnefs ; For his 
 
 * Seed remaitseth iti him 5 ;. e. the Principle's of enlivened holy 
 
 * Truths 
 
[ 94 3 
 
 The NeW'Birth no doubt implies a real and univef' 
 fal Change of all the Fo\^ers of the Scul^ whereby 
 the general and free By as of it is turn'd towards God^ 
 and the Dominion of Sin broken, but not in a per- 
 fed Degree ; for if fo, Mr. S. by his own Ac- 
 knowledgment, aforefaid, is unacquainted with 
 it. 
 
 In /^. />. 37, 38. our Author propofes this Que- 
 ry, ' When the Flame of an unjuft War broke out a - 
 
 * gainft the Followers of Chriil, did they refift ? 
 ' did they defend themfelves ? If not, how will the 
 
 * Sermon's Conclufion, />, 24. ftand good ? If the 
 ^ Offenfive be unjuft, the Defenfive muft of Confe- 
 
 * qucnce be juft.' 
 
 I anfwer. That our Author changes the State of 
 the §ueftion^\Vi the aforefaid Particular •, there is a wide 
 Difference between private Perfons fuffering Perfe- 
 mtion upon a religious Account^ with Mf^eknefs, 
 which is their Dutyy and a Nation'' s fuffering tame- 
 ly an Enemy to rob them of their Goods and Lives 
 
 upori 
 
 * Truth, iP//. i. 23. James I. 8 It belongs to his Temper 
 
 * and Inclination, received in Regeneration, to abhor from the 
 ^ grofler Afts, much more from a Courfe of Sin,' In his Sy-- 
 nopjis he fpeaks largely and nobly to the fame Effeft, and cites 
 ^ertullian Aujiin and Hierom, as of the fame Sentiment. The 
 Words of T^r/«///tf« are thcfe, ^Peccare enim gra^viterpotejiy qui 
 
 * aliquando flius Deifuerit. He may fm grievoully, who has 
 f been fome Time a Child of God !' 
 
 I would not have cited Mr. Poole's Annotations fo frequent- 
 ly in the Courfe of this Debate y tho' I value them highly, had 
 it not been partly to fhew how little Reafon Mr. S. had to ufe 
 his Writings to fupport his Side of the ^ejiion ; what I have 
 already cited from him, plainly ihews, that he held the Lawful- 
 nefs of Defenfive War ; to which, for Brevity's fake, I would 
 only add what he fays upon a Place of Scripture parallel to 
 I Chron xxviii. 3 . ^ Not (faith he) that Wars either now are, 
 *: or thca were fimply unlawful, for it is manifeft, that Da- 
 f 'vid'% Wars were undertaken by God\ Command, or with his 
 I Leaw, and were attended with his BleJ/ingJ* 
 
 '^) 
 
[95] 
 
 upon a civile which is their Sin ! This Fallacy being 
 removed, the Sermon' % Conclujion ftands good. 
 
 But to return from this Digrejfion^ which I have 
 been led into by Mr. Smithy I fhall beg Leave to 
 offer fomewhat more upon the Prophecy aforefaid. 
 If a. ii. 4. Suppofing that the Deftgn thereof was 
 outward Peace^ the Do6lrine of Befenfive War^ 
 when NecefTity requires, does not oppofe it, for 
 this only allows the Liberty of ufing Force^ in 
 Cafes of Extremity, after all mild Meafures are ufed, 
 and prove ineffe6i:ual ; and in the* mean Time incul- 
 cates, a peaceable loving temper of Mind towards 
 others ; now how can that hinder Peace^ which in- 
 culcates it upon the Good, and conftrains the Bad to 
 it, by Arguments cf Fear ? or, in other Words, 
 how can that hinder Peace^ which promotes it } 
 
 Thofe that are truly pious, are fo difpofed to 
 Peace and Love^ that they do not give Caufe for 
 IVar^ by their Condu6b ; No ! it is the Wicked 
 and Impenitent who opprefs^ and thereby give Caufi 
 for Defenfive War. 
 
 Hence it appears, that in order to promote a ge- 
 neral Peace ^ there is no Need of Mens quitting the 
 Principle of Defenfive War ; no, but only of a 
 Change of the Hearts and Lives of wicked Men \ 
 for it is from them, that that Monfler of Offenfive 
 War proceeds ! 
 
 If a peaceable Difpoftion cannot confift with the 
 Dodrine o^ Befenfive War^ then it will follow, that 
 thofe pious People before the Law^ and under the 
 Law^ that held it, which they all did, fo far as wc 
 know, were not of a peaceable Difpofition ; but the 
 latter is falfe, and therefore the former. Was not 
 Abram of a peaceable Difpofition^ and Mofes^ and 
 Jofhua^ and David^ and a Multitude of others, of 
 whofe Piety we have the infallible Teflimony of God 
 himfeif, Heb. xi. 13. King J^avid^ that gallant 
 
[96] 
 
 Hero^ had fach flrong Defires after Peace^ and yet 
 cou'd not obtain it, that he takes up a Lamentation 
 on that Occaiion. and fays, JVo is me that J fojourn 
 in Mejhech^ that I dwell in the 'Tents of Kedar. My 
 Soul hath long dwelt with him that hateth Peace, I 
 am for Peace ^ hut' when I fpeak^ they are for 
 War I 
 
 Can any Now-a-days, who are for the Do6lrinc 
 of pajfive Obedience^ and abfolute Non-refifiance^ 
 pretend to exceed Ahram in Faith^ Mofes m Meek- 
 nefs^ Jofhua in Integrity^ and David in holy Zeal 
 and Defircs after Peace t 
 
 Pray are not Magifirates to be peaceable in Dif- 
 pofition as well as others under the Gofpel ? and yet 
 muft they not ufe Force and fhed Blood in fome Ca- 
 fes ? Hence I query, Can thefe Things confift in 
 the Magifirate^ yea or not ? >■ If yea, then I afk, 
 why not in others ? If nay, then why is luch a wick- 
 ed Office appointed, in which a Man cannot be of a 
 peaceable Bifpofttion^ and confequently cannot be 
 pious ? For how can there be any true Piety ^ with^ 
 out fuch a Temper of Mind f If there can, let it be 
 fhewn ; if not, fhou'dn't every one that defircs the 
 Salvation of Kis Souly upon thb Hypcthejis^ fhunthe 
 Magijlracy, as he wou'd the Damnation of Hell F 
 
 It is true, if Goodnefs in Pcrfe6tion was univer^ 
 fally obtain'd, there wou'd be no Need of Defenjive 
 War^ nor of the civil Law neither •, will it therefore 
 follow, that before that Time comes, we may reafonably 
 rejedl all Ufe of the haw^ and tamely fuffer unrea^ 
 fonable Men, to ruin our Credit^ abufe cur Bodies \ 
 and rob us of our Eftates, without applying to the 
 Magifirate for Prote^ion^ Reparation of important 
 Wrongs^ and the Punifhment of heinous Delin- 
 quents T If io, then what fignifies the Magiftracy ? 
 Is it not a mcer Farce ? And iffo, how will the A- 
 
 poftle 
 
t 97 3 
 
 poftlc's Expreffion hold, "That the Law is good^ if 
 it he ujed lawfully ? 
 
 Pray do not the fame Reafons^ that fupport hu- 
 man Laws with Penalties^ fupport Defenfive War ? 
 Grotius fpeaks excellently upon the aforefaid Pro- 
 phecy, in the following Manner ; ' Or this Place is 
 ' to be underftood literally, and then it is plain, the 
 * Prophecy is not yet fulfilled -, but that the Accom- 
 ' plifhment of it, and of the general Converfion of 
 ' t'le Jews^ is yet to be expected^ But take it 
 ' which Way you will, there can be nothing hence 
 ' inferred againfl the Lawfulnefs of JVar^ as long as 
 ' there are thofe, who will not fuller others to live 
 "^ in Quiet, who infult fuch as love Peace§.' 
 
 Our Author next proceeds, V. p. 38, 39. to re'- 
 fute my Explication of Chrifi^s Words, about 7tot 
 refifiing Evil^ Mat. v. 44. the Subflance of which 
 he reprefents to be this, ' That we Oiou'd rather 
 endure fmaller and tolerable Injuries with Patience, 
 than contend or go to Law for Satisfa(n:ion— That 
 we fhould not indulge private Reven^e^ ^£c. That 
 we fhould wifh well to our Enemies, and treat 
 them With Humanity and Kindnefs when in Want 
 and Difcrefs ; and be ready to forgive the Injuries 
 they have committed againfl us, when they rep> nt 
 over them— and that we f[iou'dn*t exercife Severi- 
 ty toward them, till the Cafe comes to Extremity, 
 6-^r.' I dcfire the Reader to fee the Matter ftated 
 in my own Words, more at large, in the Sermon, 
 from p. 28. to p. 32. 
 
 Our Author didikes the aforefaid Explication^ and 
 offers feveral Objedlions againfl it, which I fhall now 
 endeavour to examine \ but before I enter upon this, 
 I would have the Reader carefully to remark^ that 
 he has in his Reply ^ entirely pafs'd over what Gro- 
 tius, and Poole, and Myself have f aid to re- 
 
 O movs 
 
 S Vid. Qrot. X>e Jur. Ml, tt Pat, p, 38, 
 
[98] 
 
 j!W(?'y^/;??^ Difficulty that feems toarife from the a- 
 forefaid Text, in the forecited Pages of the Sermon^ 
 viz. 28, 29, 30, 31, 32. which is very unfair 
 Dealing, and a Sign of the Indefenfiblenefs of his 
 Caufe, But I proceed to his Objedions, the ift of 
 which is this, V. p, 38. *It is probable our Author 
 
 * tho't he ihou'd make his Gbjeflion too ftrong, 
 
 * if he had given the Reafons which the Text u- 
 
 * fes, for enforcing Obedience to thefe Do6i:rines, 
 
 * 'That ye may be the Children of your Father in Hea- 
 
 * ven^for he mah th his Sun to rife on the Evii^ and on 
 
 * the Good, ard fendeth Rain on thejuft^ and on the 
 ^ Uvjujl--- Be ye therefore perfect ^ even as your Fa- 
 
 * ther which is in Heaven is perfe5l,^ 
 
 Anf It is fo far from what our Author has un- 
 charitably imagined, that the Addition thereof 
 flrengthens my Argument, for our heavenly F^er 
 executes 'ui^:ice upon the Impenitent, as well as 
 vouchfafes Mercy upon the Penitent, and fliou'dn't 
 we endeavour to imitate him in all his moral Excel- 
 lencies f Or rgufl we, to obtain Gofpel-perfeciion^ go 
 beyond God himfelf, or be unlike him ? A dreadful 
 Perfe^ion this indeed ! Pray isn't Juflice one of 
 God's moral Excellencies ? And when we are com- 
 manded to be perfect as he is, doesn't it neceffarily 
 imply, our being like him in that as well as others ? 
 Or does this Gofpel-perfe^ion contain one Excellency 
 only, namely, Mercy ? Or does it exclude any one ? 
 Then it is a poor^partial, imperfe^ FerfeElion indeed ! 
 unworthy of the honourable Name of the Gofpel^ 
 and contrary to right Reafon ! 
 
 Object, 2. * A fmall Injury is attended with a De- 
 gree of Injufiice^ and the enduring rather than re- 
 turning it, fhews in fome Degree a Chriftian Dif- 
 poJition—'Now confider that Confequence with Re- 
 fped to greater ; the enduring of them, rather 
 * than returning Evil for Evil, doth certainly fhew 
 
mmmmmam 
 
 [99] 
 
 * a much greater Degree of that Meeknefs, and 
 
 * Lowlinejs of Heart ^ which Chrifi taught his Dif- 
 
 * ciples to iedfrn of liim/ ^' p- 33* 
 
 AnJ. I deny the Confequence, unlefs the Injury 
 come upon us for the Caufc of Religion ; there is a 
 Meafure to be obferved in chefe ThiT-gsf ; the Place 
 of Virtue is the Middle between two Extreamsji ; e, 
 g. Giving is a Virtue, w^heii fuited in Degree to our 
 Circumftances, but otherwife it i^ a great Evtl^ as 
 the Apcftle obferves, fuch have denied the Faith^ 
 and are worfe than Infidels ; it is ^robbing of our Fa^ 
 milieSy which we are un er fpeciai Obhgations firft 
 to regard and afTift ; and thus it is ia Refpedl of A- 
 bufe^ there is a Degree beyond which we cannot go, 
 without encouraging the Abufer^ then the Good 
 that we ihou'd return for Evil^ is bodily Corredion 
 for their Injolence^ or the Difcipline of the Law, 
 which we may hope will learn them better Manners 
 foi^j, the future, and deter others : Due Corre5fioit 
 %r Offences^ is in its Place very necelTary, whol- 
 fome, and of excellent Service ! 
 
 Some may fondly imagine, that an abfolute Leni- 
 ty or Mildnefs towards the Obftinate and Rebellious, 
 and a palTive Behaviour under their grievous and in- 
 tollerable Infults^ is a Chriftian Virtue^ and Evi- 
 dence of Love ; No ! (the Cafe of Perfecution ex- 
 cepted) if we will admit of the Judgment of G<?rf 
 himfelf, it is an Argument o^ Hatred •, He that/pa^ 
 reth the Rod, hates the Child, It is a real Vice^ in- 
 ftead of a Perfection, which fhou'd be fincerely la- 
 mented, and fpeedily abandoned ! People's fincere 
 Intention no doubt leiTens the Malignity of it, but 
 cannot wholly take it away y for whatever is bad in 
 itfelf, does and will remain fo, whatever we think 
 of it notwithftanding \ the Almighty^ % Patience has 
 O 2 its 
 
 •}• Eji modus in rehus,funt certi denique fines, 
 
 I Virtus in mediocritatg pofita, Arijiot* msdia mijfimutihiit 
 
[ 100 ] 
 
 Its Limits, and therefore fo fhou'd our? ; elfe it is no 
 Sin to be difconform'd to the Examplf of God, and 
 Di^fates of Reafon, m Things of a, moral Nature^ 
 which is abfurd ! 
 
 We exprefs our Love by repelling unjuft Violence 
 with Force, for hereby our Enemies' are reftrain'd 
 from doing Mi f chief, and bringing the Guilt of 
 innocent Blood upon themfelves •, it is an Inftance of 
 Love to bind an enraged Man's Hands, from com- 
 mitting Murder -, and hence it rruft needs be fo^ 
 to refill by Force and Jrms, a Moody Tyrant that 
 cannot be othepA^ife re drained ! 
 
 Object. Z' ^' P 39- ^ If every particular Member 
 
 * of the Church is forbidden K evenge, it is becaufe 
 
 * allowing of it, would manifefl a Want of Patience 
 
 * and Fortitude to endure, and encourage Envy, 
 ' Strife, Malice, ^c, which produces Deftrudlion 
 ' to Particulars — ' 
 
 Jnf. I deny that the Reafon of prohibiting frjm 
 vate Revenge, |K>r oppoiing and punifhing Injuries, 
 is becaufe allowing of it w^ould manifcft a Want of 
 Patience and Fortitude to endure ; No 1 But becaufe 
 it is unreafonable in Society, that one fhou'd be his 
 own Judge in his own Caufe, when there is any 
 Probability of having th<? Matter more impartially 
 determin'd by others. 
 
 Our Author\ Reafon aforefaid, if T underfland it 
 right, implies a grofs Reflection upon all that are 
 for Befenjive War, as if they were a Sett of Cowards y 
 a Refie6lion as unjuft and unreafonable as it is un- 
 charitable ; for if it be true, there is no fuch Thing 
 in Nature as a6livc Fortitude, which oppofes not 
 only the cleared Dilates of our Reafon, but alfo. 
 the exprefs Teftimony of God himfelf, who has fre- 
 quently commended the Heroes of Ifrael, for their 
 aclive military Bravery *, hence arc thefe high and 
 honourable Encomiums upon fome, that they were 
 
 mighty 
 
tnifhty Men of Valour^ that they waxed valiant in 
 Fight ^ and put to Flight the Armies of Aliens. 
 
 Ohjc5i. 4 V.p. 39, 40. ' Befides, can thoft 
 ^ who are feparatcly forbid a Thing, be at Liberty 
 
 * coUedively to do it — Suppofe ten Men are each 
 ' commanded by their Prince to abflain from a Par- 
 ' ticular. Dyet^ becaufc it is pernicious •, it cannot 
 ' furely be agreeable to that Prince^ that thefe ten 
 ^ Men together, fhould do what feparatcly he for- 
 ' bid them ; upon this View of the Cafe, does it 
 
 * look reafqnable to fuppofe, that Chrift intended 
 ^ to prohibit private particular Revenze^ and allow 
 ' o^ national and puMicky topuridi leiler Degrees of 
 
 * Evily andjuflify greater ? Did he not reprove the 
 
 * Scribes and Pharifees^ for omitting weightier Mat- 
 ' terSy whilft they tythed Mint^ and Annis^ and 
 
 * Cummin. — I'V Mind Guides ^ which ftrain at a 
 ^ Gnaty andfwallow a Camel^ Mat. xxiii 23, 24/ 
 
 Anf. Here is a bold Blow indeed at the Root of 
 Mag'iftracy^ in as plain Words as. can be well de- 
 vis'd ; all Execution of publick Juflice^ which the 
 Almighty by his Apojile calls Revenge, or the Execu- 
 tion of Wrath upon him that doth Evil, Rom. xiii. 4. 
 is call'd by our Author ^ in the preceding Paragraph, 
 pernicious y a greater Evil, yea, as much greater 
 iihan private Revenge., as a Camel is to a Gnat^ 
 and all that fwallcw this Camel., or approve of the 
 Execution o^ publick Jujlice., are reprefented as blind 
 Guides., who like the 6"^^^^ and Pharifees of old^ 
 firain at a Gnat^ and fwallozv a Cdmel, 
 
 Large Charity indeed ! I conkfs that if the 
 Foundation our Author goes upon, in the aforefaid 
 Reafoning, was jiifl and true, his Confequencc 
 wou'd follow, to the utter Overthrow of all Magif- 
 tracy and Government \ i. e. If oppofing of Injuries, 
 or in other Words, Revenge^ was in it felf unlawful^ 
 it cou'dn't be made lawful by any Affociatkn of In- 
 
 dividmls \ 
 
dividuals ; but this I deny, and on the contrary af- 
 fcrt, that in a State of Nature^ or when a Man is 
 not joined to. Society^ he may rejiji or revenue 
 Injury^ but not fo in Society^ in ordinary Cafes, be- 
 caufe he is then under Obligation to leave the Mat- 
 ter of Wrong to be determined by the Magifirate, 
 when he can get his Determination and Protedlion : 
 This the Ligbt and Law of Nature^ and Nations, 
 didate -, and this the Law of God, and Gofpel of 
 Chrift confirm ; all which confpire to ellablilh the 
 Magiftrate^s Office, 
 
 Now if publick Revenge, or the Execution of 
 fublick Juftice, be in itfelf a great Evil, then it ne- 
 cefTarily follows, that the hleffed God himfelf has ap- 
 pointed a {landing Office in the World, in order to 
 carry on a Courfe of notorious Iniquity, namely, 
 the Magiftracy, which offers an Idtea of God, that is 
 fhocking and horrible ! utterly inconfiflent with the 
 ejfential Purity of his Nature. 
 
 And yet our Author elfewhere, ^.31. approves 
 of the Magiftrate's Office, and the Execution of it, 
 in punifhing Tranfgreflbrs, in thcfe Words ; ' And the 
 
 * Trufl repofed in the civil Power, for the Punifh- 
 
 * ment of Evil-doers, i^c- faithfully difcharged, we 
 
 * fhould be fo blefs'd, ^c.^ To reconcile thefe 
 Things together, I freely confefs, vaftly exceeds the 
 Reach of my Underflanding ! 
 
 Obje5l, 5. In Anfwer to what I had faid in the 
 Sermon, * That if the aforefaid Scripture, viz. 
 
 * Mat. V. 44. be taken in a literal Senfe, going to 
 
 * Law is as much contradided thereby, as Befenftve 
 ^ War ; but the former is abfurd, and therefore the 
 
 * latter.' S. p. 30. 
 
 Our Author anfwers in the following Manner. 
 * Where is the Abfurdity ? There are many pious 
 
 * Chriftians, that look upon the Precept to extend 
 
 * thus far, and therefore do not fuc at Law at all : 
 
 * And 
 
[ m ] 
 
 * And if there are others who think it may be done, 
 
 * without contradiding the Text, provided it be 
 
 * done in Uprightnefs, and without any Hatred, 
 
 * Malice, or Revenge : Yet the Pradice of thefe) 
 
 * doesn't in the leaft make void the Authority of the 
 
 * Precept, Rejtft not Evil, &c.' F. p. 40, 41. 
 
 To which I reply, that the aforefaidAnfwerfeems 
 to me to be very ftrange and evafive ; for i . Mr. 
 S, aflerts, that there are many pious Chrftians 
 who look upon the Precept to extend thus far; how 
 far pray ? why fo that they do not fueat Law at all ; 
 i. e, if our Author wou'd fpeak ^ut, they 
 think it wrong for them to go to Law, and fo incur 
 the Abfurdity mentioned in the Sermon. 
 
 2. ^ If there are others, faith our Author, who 
 
 * think it may be done, without contradidling the 
 
 * Text, &c. Yet the Pradice of thefe, doesn^t 
 ' make void the Authority of the Precept, Rejifi 
 
 * not Evil^ &c.* Thefe ExprelTions are fo dark 
 and dubious, that it is hard to come at our Author's 
 Meaning, which feems to be this, that there arc 
 fome Chriftians by Profeflion, whofe Sincerity he 
 queftions, that think they can fafely go to Law, 
 and if they do fo, with a right fm/zr of MW, it 
 doesn't lelTen the Authority of the Precept afore- 
 faid. 
 
 From this Paragraph, I would obferve two 
 Things. 
 
 1. That our Author feems to queftion the graci- 
 ous State ofallthofe that go to Law ; this Senfe his 
 Words in their Connexion eafily biar ; which is 
 fcanc Charity, and not very confiftent with his own 
 Approbation of the MagifiraU*% Office / 
 
 2. He allows that Pcifons, who think it is right, 
 may go toX^w without Hatred, and if fo, why not 
 with fuch a Difpofition to Battle for their Defence f 
 And fo his Caufc is in EfFed ^ ven up ! 
 
 p Our 
 
[ ^04 ] 
 
 3- Our Author doesn't tell us, which of the tw«r- 
 Companies aforefaid he is of himfelf, which it was 
 but proper for him to do. But to proceed. 
 
 Ohjeh, 5. Is borrowed from Vlr. Barclay^ s Apo- 
 
 logy^ F. p. 4.1 whofe Words are thefe, ' For it is 
 
 ' as eafy to reconcile the greateft Contradidiions, as 
 
 ' thefe Laws of our Lord Jefus Chrifi^ with the 
 
 ' wicked Pra6liccs of JVars — Whoever can recon- 
 
 * cile this, Refift not Evil^ with refift Violence by 
 
 * Force, may be fuppofed alfo to have found a Way 
 
 * to reconcile Cod with the Devil, Chrift with Anti- 
 
 * chrift. Light with Darknefs, and Good with E- 
 
 * Evil.' * 
 
 I Anfwer, Mr. Barclay's Reafoning concludes 
 well againft Offenfive War, between which and 
 Love to Mankind, as well as Jnfiice and Goodnefs^ 
 there is doubtlefs an unrcco^^cilable Contradi6lion ! 
 
 But feeing Defenfive War "is contrary to Offenfive, 
 in Principle and End, as well as Manner, it muft 
 needs therefore be agreeable to Love^ Goodnejs, and 
 our Saviour's Precept. 
 
 If Mr. Barclay intends by the aforefaid Reafoning, 
 to fignify, that both Offenfive and Defenfive Wars 
 are contrary to the Precept of Chrifi, the Spirit and 
 'Temper of Chrifiianity •, 
 
 Then I may juftiy turn his own Argument againft 
 himfelf, and fay, whoever can reconcile thefe Con- 
 traries, viz. Offenfive and Defenfive War, (and 
 reconciled they mud be, before they can join in Op- 
 pofition to Love, the Precept of Chriji, and the 
 Temper of Chrifiianity) may be fuppoied alfo to 
 have found out a Way to reconcile God and the 
 Devil, Chrifi and Antichrifi, Light and Darknefs^ 
 Good and Evil, 
 
 Mr, Barclay was doubtlefs a Gentleman of Letters 
 and Ingenuity, but feeing he was but a Man uninfpi- 
 
 redf 
 
[ I05 ] 
 
 red^ he might be mlflaken in fome Points, as well 
 as other Men. 
 
 If we take the Apologifi in the former Senfe, we 
 have him for a Patron of Befenfive V/ar ; but if in 
 the latter, he is irxonfiftent with himfelf, and runs 
 into the fame unfurm.ountible A bfurdities, which he 
 reproves others for, without Foundation ! 
 
 Our Author proceeds to confute a PaiHige in the 
 aS". -p. 50, 31, where I fay, ' That killing of our E- 
 ' nemies, is more confident with hove to them, 
 
 * than Self-murder is with Love to ourfelves •,' the 
 Reafon of v/hich I there reprefcnt to be this, viz, 
 ' A greater Degree of Love we fliould bear to our- 
 
 * felves, and hence this Conclufion is drawn, that 
 
 * when the Safety of others and our own come in 
 ' Competition, we muft rather fecure our own.* 
 Well how does our Author conf.ite this ? Why, in 
 the following Manner, V, p. 43. 
 
 ' But are either of thefe Cafes in the leafl Degree 
 
 * confident ?— Are they not rather as oppofite as 
 ^ Eaft to Weft } A Man can never defignediy in- 
 
 * jure what he really loves, and it is his Duty to 
 
 * love Enemies.' 
 
 To which I reply, that the aforefaid Anfwer 
 fhifts the State of the ^efiion^ and leaves out en- 
 tirely the Reafojz upon which my Argument is bot- 
 tomed ', e, g. The Queftion is not whether wc 
 Ihou'd love our Enemies, and avoid killing them, 
 as much ascan confift with our own Safety (for that 
 I had frequently alTerted in the Sermon^ fee p. 28, 
 29, 30) but whether wc fhou'dn't love ourfelves in 
 a greater Degree^ and in Confequence hereof, when 
 their Lives and ours come in Competition, fo that 
 one muft be loft, we fhou'd rather fecure our own^ 
 This Foundation of my Argument he drops entirely. 
 At this Rate of proceeding, our Author may with 
 lEafe confute any BoQk^ that ever was compofed ! 
 
 P But 
 
[ io6 ] 
 
 But our Author proceeds to fay, V. />. 4^. as 
 follows ; ' The Paragraph in p. 31. wherein the 
 ' Sermen-writer undertakes to prove, that no more 
 
 * is meant by Chriil's Command to love Enemies, 
 
 * than was enjoined under the Jewijh Difpenfatioriy 
 ^ is (in my Opinion) a Piece of Sophiftryy and can- 
 
 * not be reconciled with the Manner in which our 
 ^ Saviour introduceth this Dodtrine, Tcu have heard 
 
 * that it hath been f aid ^ &c.' 
 
 Anf. Pray Sir cool a little ; Sophiftry ; why fo ? 
 
 Cannot be rcconcil'd, is^c. Why fo ? Where is 
 
 the Proof ? — Here wc have warm Words, and 
 nothing elfe ! 
 
 But becaufe great Strefs in this Argument is laid 
 by the Gentlemen of the other Side of the Slueftion^ 
 upon the aforefaid Words of our Saviour^ againft refift- 
 ing Evil^ Mat. v. which I think they mifunderftand, I 
 will therefore take the Liberty to enlarge more up- 
 on this important Part of the Argument. 
 
 And here let me enquii*e, if the Words of not re- 
 filling Evil, he taken in- their ftrid, Jiteral Senfe, 
 without Limitation, then why not the following 
 Precepts about giving and borrowing ? Either all 
 fhou'd be underflood abfolutely and literally, or 
 r.one of them. 
 
 Is it not unreafonable to imagine, that we fhould 
 be obliged, by the Laws of Chrifdanity, to give to 
 one that afk'd, that we knew either did not need it, 
 or in all Probability would make a bad Ufe of it, or to 
 give without our being able to afford it, to thePrejudice 
 of our Families ? In one of thcfe Cafes w^e fhould 
 encourage another in IFickednefs, and fo be Parta- 
 ker of their Sins *, and in the other, oppofe a juft> 
 natural AfFedion to our Families, and fo, as the 
 Apoftle obferves, be worfe than Infidels ! 
 
 If a Man by an unjuft Law-fuit takes away cur 
 Caat^ is it reafonable to take this PaiTage o^ giving 
 
 him. 
 
[ 107 1 
 kirn our Cloak alfo in a literal Senfe ? Isn't this to 
 encourage him in Wickednefs, not only to be en- 
 tirely papive under the Wrong, but to give him as 
 much more of our Goods gratis ? Can it be thought 
 the Laws of an allwife God^ rightly undcrftood, 
 wou'd thus fight againll each other ? Shou'dn't wc 
 interpret Scripture according to the Analogy o^Faitb^ 
 in fuch a Way as to make it Self-confiftent ? 
 
 If the following Precepts do oblige to give and 
 knd^ at the meer Pleafure of the JJker^ or Borrow* 
 er^ without any Regard had either to their Wants, 
 or our Abilities, then their Lujls or unreafonable 
 Defires, are to be the Rule of our Proceeding ia 
 the aforefaid Points, and not Scripture or Reafon \ and 
 if the Caie be fo, how then is Religion a reafonable 
 Service ? How then can we order our Affairs with 
 Difcretion ? How then can we be faid to have 
 any Property in our Goods ^ feeing we are obliged, 
 upon the aforefaid Hypothefts^ to give to every Afk* 
 er and Borrower^ and net to turn away ? 
 
 An impudent Beggar may come 'an hundred 
 Times in a Day, or more, and clear us of all our 
 Cajh ; an unreafonable Borrower may come as of* 
 ten, and ftrip our Houfes in the like Space, fo that 
 we fha'n'thave a Stool to fit on, or a Bed to lie on ; 
 and may they not alfo, in the like Space, ftrip our 
 Perfons^ fo that we fha'n't have a Rag to cover 
 us ? 
 
 Who then has the greateft Right to our Goods^ 
 the impudent Beggar,, the unreafonable Borrower^, 
 or the Owner ? 1 Anfwcr, the Beggar and the Bor^ 
 rower ; for they can, according to this Senfe of the 
 Words, difpofe of our Money and Goods according 
 to their Lufts^ and we dare not hinder them, e^/erj 
 tho' our Reafon and Confcience fliou'd oppofe % 
 No ! inftead of that, we muft help the Vagrants 
 forward in their Wickednefs, to the Ruin of our 
 
 P z khm 
 
[ io8 ] 
 
 felves and Families, or ad in dire6t Oppofidon to 
 the favourite Principle of ahfolute Non-7' efiftance^ 
 (which we are fuppofed to entertain) which it fecms 
 is not to be given ! Is this the Gofpel of Jejus ? 
 Can fiich an unreafonable, unaccountable Religion, 
 come from tlie all-wife^ good God ? If this be fup- 
 pos'd, then I wou'd enquire, whether the Chriftian 
 Religion be not worfe in Refped of Property^ than 
 the Jewifl}^ Mahometmi^ or Pagan ? Was there e- 
 ver fince the Foundations of the Earth were laid, 
 fjch an irrational Religion I 
 
 Well, if to avoid the aforefaid Confequences, the 
 Precepts of Giving and Lendijig, muft be taken in a 
 limited, reftrained Senfe, viz. To fignify a mer- 
 ciful, beneficent Temper and Difpofition of Mind, 
 regulated in its Exercife by Reafon, judging of our 
 ov/nand others Circumftances, fo as not to give a- 
 way all we have, to lazy Lurches, flurdy Beggars, 
 unconfcionable unmannerly Borrczvers •, then why 
 fhou'dn't we take the Precept about Refifiance, in a 
 limited Senfe too ? Isn't the Reafon the fame, the 
 Form of ExprelTion the fame, and the abfurd and 
 perilous Confequences more than equal ? Or are our 
 Perjons lefs worth protecting, than our Cap or 
 Goods ? 
 
 Not to add, that there is nothing annexed to this 
 Precept of Giving^ which intimates a Reftri5lion, 
 but it is only to be inferr'd by the DiElates of Rea- 
 son, and the Rules of Equity ; whereas the Precept 
 refpe6ling Refiftance, has its Explication adjoin'd, 
 which implies a Limitation, viz. that of Smiting us 
 en the Cheek, which can intend no more than fmal- 
 ler and tolerable Injuries -, is it not therefore exceed- 
 ing unreafonable in any, to hold the Limitation of 
 the former, and not of the latter ? 
 
 Moreover, to illuftrate this Cafe yet further, let 
 it be obferved, that we are commanded by our Sa- 
 
 viouh. 
 
[ 109 ] 
 
 viour^ In the fixth Chapter of Matthew^ To take m 
 "Thought for To-morrow^ what wejhalleat^ or what 
 we Jhall drink^ nor yet for our Bodies^ what we fh all 
 put on, feeing that God, who clothes the Lillies, and 
 feeds the Sparrows, will abundantly provide for his 
 Children, who are much better than many Sparrows, 
 The Form of' ExprefTvon here is as abfolute as the 
 other about not rejijiing Evil-, and yet if it is taken 
 literally, without any Limitation, it deftroys at a 
 Stroke all human Care and Diligence, all prudent 
 Forefight ; for have the Lillies and Sparrows any 
 of thefe ? 
 
 Now, if the aforefaid Precept be taken abfolute- 
 ly, can any Merchant carry on his Bufinefs ? Can 
 he, without any Thought of To-morrow, buy 
 Bills, and fend them to England? Send Vefiels to 
 Sea, and never think of the Time of their return- 
 ing ? 
 
 Or can a Shopkeeper carry on his Bufinefs of buy- 
 ing Goods, without any Thought of felling them a- 
 gain ? Or fell them, without any Thought of the 
 Time of Payment ? Or if he did fo, w^ould it an- 
 fwer ? Muft not he fhut up Shop ? 
 
 If the Tradefman muft not think of To-morrow, 
 how fhall he inform his Cujiomers when they may 
 exped their Work ? Or if they want ready Money, 
 how fhall he tell them of a Time of Payment ? 
 
 And how can a Farmer carry on his Hufhandry 
 according to this Notion ? Can he plow rationally, 
 and never think of the Time of fozving ; or fow 
 rationally, and never think of the Time of reaping ? 
 Then if the aforefaid Precept to avoid fuch Abfur- 
 dities, muft be taken in a reftrained, limited Senfe, 
 as iignifying no anxious Thought^ why not the other 
 about Rejiftance much more ; in as much as the 
 Life is mors than Meat^ and the Body than Rai^ 
 msnt P 
 
 Seeing 
 
[no] 
 
 Seeing that the End of Civil Government is to fe- 
 cure civil Property by Force and Compulfion, 
 when Neceflity requires •, and hence the Me^iftrate 
 is faid to carry the Sword-, \£ Property mull be tame- 
 ly given up to every uryuil Invader, the End of Go- 
 vernment being deftroyed, there is therefore no Need 
 of the Mean ; and iitnce it follovv's, that civil Go- 
 vernment is a needle fs^ fuperliuous Inftiiution^ unlefs 
 it be faid, that a Mean Ihould be ufed without aa 
 End^ or for nothing, which is abfurd ! 
 
 If we are not to refift Evil at :dU then how comes 
 the Magifirale^ by virtue of his 0^>^, to puniih 
 Crimes according to Juftice^ and in foine Cafes to 
 rejijl even unto Blood ? 
 
 Surely 'DefenfiveWar is neccffarily included in. the 
 Magiftrate^s Office, feeing that he, inlread of fub- 
 mitting to the Violence of Criminals^ refijh and kills 
 them, for the Defence and Jdzantage of the Pub- 
 lick ; and what does Defenjive War do rnore P The 
 Difference, as to the Inflruments of Death, in thefe 
 two Cafes, is but a Circumfiance that does not affedt 
 tjie prefent Argument; for both Ways Plolence is 
 ufed •, the Death of the Perfon is compared •, the 
 Subftance is the fame, and the End^ in View, the 
 fame. 
 
 If civil Government^ as defcribed by the Apoftle 
 Paul, be agreeable to the Go/pel of Cbrijl, and yet 
 that Force and Fighting is effential to the very Being 
 and Prefervation of it, in fome Cafes , it will fol- 
 low, unavoidably, that Befenfive War is, when Ne- 
 celTity requires, lawful, and agreeable to the Gofpel-y 
 the Reafon of the Confequence is this, that there is 
 an exad Parallel between the two in all Things ma- 
 terial. 
 
 The Subftance of both is the fame, viz, Ferce^ 
 Ftghtingy Bloodjhedy and Death. 
 
 The 
 
[ "" I 
 
 The Authority enjoining both is the fame, viz, o^ 
 the Magiftrate. 
 
 The End of both is the fame, namely^ to execute 
 Jujlice upon thofe that deferve it, to preferve Life 
 and Property^ and promote the Good of the State, 
 
 The Necejftty of both is the fame ^ namely^ that 
 caficr Meafures^ at fome times, and in fome Cafes, 
 will not, cannot anfwer the aforefaid Ends. 
 
 Now, that Force and Fighting are in fome Cafes 
 ejfential to ni;/7 Government^ appears both from 
 Scripture ^nd Reafon •, hence a Sword is affigned, a- 
 fcribed to the Magiftrate^ and he is faid not to bear 
 it in vain •, i. e, when he ad:s up to his Office^ he 
 is, as the Apoftle obferves, a Terror to Evil-doers^ 
 a Revenger to execute Wrath^ and that in fome Ca- 
 fes to Bloodjhed and Death, upon him that doth E- 
 vil^ Rom. xiii. Now, if thefe Things do not imply 
 Force^ what does ? 
 
 All acknowledge that Laws are neceifary to Go- 
 vernment ; now, can thefe be put in Execution upon 
 Criminals always without Force^ without Fighting ? 
 Then certainly they are grown much better hu- 
 moured of late than formerly ! 
 
 What has come to pafs, may again, in the like 
 Circumftances. Does not Hiftory inform us of ma- 
 ny 'Tumults and Infurreclions that have been ? And 
 in fuch Cafes, if the Sword be not drawn, and ufed, 
 will not the Magiftrate be trampled under Foot, his 
 Office contemned as a filly Cypher^ all Order be over- 
 fet, Juftice perverted. Property unhinged, and a 
 univerfal Chaos fucceed, in which the Honours^ the 
 Goods, the Lives of the Innocent, are made a Prey 
 to lawlefs and rapacious Violence /. If a Magiftrate 
 pronounces Sentence againft a Criminal^ and no 
 Force is to be ufed for the Execution of it, would 
 not the Criminal, in all Probability, efpecially if ap- 
 prized cf this^ infult him with the greateft Rudenefs, 
 
 kick 
 
[ 112 ] 
 
 kick him and cuff him on the Bench^ for daring to 
 offer fuch an Affront to a Perfon of his Dignity and 
 Extra6lion ? , ' 
 
 Suppofing, what has often happened, that a Cri- 
 minal, legally condemned, ihouid fly from Jufiice^ 
 and refi]fe to be taken, and, being armed^ would 
 declare that he would not be taken alive, what is to 
 be done in this Cafe ? Is Force and Arms to be ufed 
 or not, to bring him to Punifhment ? If not, then 
 civil Laws^ and civil Government^ are but a meer 
 Sham^ not worth a Rufio^ for the Prcte5fion of Pro- 
 ferty^ and Execution of Juftice \ a poor, contempti- 
 ble Inftitution^ of no Authority and hifiiience^ a fit 
 Cbjedl for Berifion and Ridictile! If yes, then Force 
 and Arms are lawful to defend Property^ and execute 
 Juftice^ which is the Point in Queftion ! 
 
 But what if the Number of Villains be greater, 
 who join in Confederacy to affront Law and Juftice^ 
 to wrong a Community, either in their Lives or 
 Properties^ or both -j^' does not it neceffarily follow, 
 upon the fame Plan of Reafoning, that a greater 
 Force of Men in Arms be fent to bring them to Ju- 
 ftice ? For can the Number reafonably exempt them 
 from the Jurifdi5fion of the Law, feeing it does not 
 Icffen the Crime of each ? No ! but on the contrary 
 their Confederacy encreafes their Crime, as well as 
 the Danger of the publick Safety ; and therefore 
 they muff be oppofed in Arms, except it be fuppo- 
 fed, that leffer Crimes Ihould be punifhed, but not 
 greater *, leffer Dangers guarded againft, but not 
 greater ; which, if it be not abfurd, I know not 
 what is ! 
 
 Well, has a foreign Enemy any better Right to 
 roh and murder us, than Rogues of our own Na- 
 tion ? If yea, let it be produced -, if nay, then why 
 fhould not we oppofe them with equal Care and 
 Force, in order to maintain the Honour of our Kingy 
 
 the 
 
[ "3] 
 
 the Safety of our Country^ our Lives^ our Liberties^ 
 our Goods ^ from Violence and Ruin I 
 
 If the forming of good Laws^ and annexing pro- 
 per Pemlties to them, be agreeable to God, and 
 good Men ; why not the Execution of thofe Penal- 
 ties upon Delinquents^ without which they are but 
 infignificant Scarecrows^ of no Moment or Influ- 
 ence ? 
 
 If we regard good Laws^ is this Regard well ex- 
 prefied, by our tamely fuftering them, without Op- 
 pofition, to be trod under Foot, and confequently 
 the Government and Privileges built upon them, o- 
 verturned and deftroyed ! 
 
 Pray what is civil Government^ but the Union of 
 Individuals^ for the efFedtual Prote5Iion of Perfon 
 and Property^ from Injuftice and Violence ? What is 
 it but a Union of many, to do that for the publick 
 Good^ which is not in its own Nature finful for par- 
 ticular Perfons to do, who are not united to Society^ 
 but what they frequently have not Power to do ; 
 to remedy therefore this Inconvenience, is the Deftgn 
 oi focial Union^ whereby a fufficient Meafure of 
 Power is by common Confent treafured up, for the 
 Good and Security of all the Members of that 
 Body ; which Power is to be ufed to the aforefaid 
 valuable Purpofes^ upon proper Occafions, as the 
 publick Managers or Officers of the Society fliall di- 
 redl. 
 
 Hence it is that Perfons who are wronged^ or in 
 Danger of being fo, and unable to right or guard 
 themfelves, reafonably fly to the Magifirate for Ju-- 
 fiice and ProteUion, 
 
 This I think is a jufl Reprefentation of the No* 
 ture and Defign of civil Government ; and therefore 
 I fee not how it is poTible for the Wit of Man to 
 reconcile to it the DoElrine of abfolute Non-Reji- 
 fiance •, for if it be unjuft in itfeif for a private Per- 
 
["4 3 
 
 fon to refift in all Cafes, it muft be fo alfo for a 
 greater Number, as our Author has well obferved, 
 F. j(^. 39, 40. It mull be fo likewife for the Magi- 
 ftrate ; for a Union of hidividuals can never alter 
 tlie Nature of nings^ or make tliat which is in itfelf 
 mijp.fi ^ to h&jufi, as our Author fairly reafons in the 
 aforefaid Pages, but from a faife Pri/iciple. 
 
 Nor can the Almighty^ to fpeak with Reverence 
 of his Majefty^ in a Confiflency with the Purity and 
 Perfection of his Nature, give Authority to do what 
 is in itielf wicked and ^;?;V^/ •, and therefore this Con- 
 fequence eafily and unavoidably follows. That civil 
 Government^ and the Do^ri?ie of abfolute Non-Reji- 
 fiance, are Afufiata^ incompatible, irreconcilable 
 Contradi^ions! And likewife. 
 
 Hence it follows, that fuch as are for any one of 
 them, mull, if they would confill with themfeives, 
 give up the other. 
 
 It is true, the Colourings of Art and Addrefs^ the 
 Subtleties of indefinite Terms, Evafion and Subter- 
 fuge, may call a Alift of fecming Confufion over 
 thefe plain Things, fo as to miHcad the Unwary, 
 Partial, and Injudicious-, but they can never blend 
 them together, or really weld them into one Piece, 
 without a Botch that may be difcerned without the 
 Help of Spe5facles ! 
 
 I may add, that fuch who think it fmful to refifi 
 in any Cafe, and yet approve of the Magiftrate''s 
 rejifiing in fome Cafes, do virtually approve of, and 
 thereby become accefiary to wliat they themfeives 
 condemn as linful ; v/hich, whether it be either inno- 
 cent or confillent, let the Reader judge. But to 
 proceed. 
 
 As to our Author^s Refledlions, F. p. 46. upon 
 my being afife^fed v/ith a View of the melancholly 
 Circumfianccs of this People, in cafe of an Enemy' % 
 coming fuddenly upon them, unprepared for I>e- 
 
 fmGe^ 
 
[ "5 3 
 
 fence ^ confidemg that it was not without Caufe^ 
 which that rational, catholick, and manly Perfor- 
 mance, Plain Truth, makes unanfwerably evi- 
 dent, and was a generous Concern for others Safety 
 more than my own ; and likewife confidering, that 
 the holy Scriptures reprefent fearing always to be 
 the Character of a wile and good Man, and that 
 their Pra6lice is accordingly. Thus righteous Noah 
 being moved with Fear^ prepared an Ark^ to the fav- 
 ing of his Houfe^ by which he condemned the World. 
 Thus pious Jehcjhaphat^ hearing of the Beftgn of 
 the Ammonites and MoMtes to invade his Kingdom^ 
 feared^ and fet himfelf to feeb the Lord^' and pro- 
 claimed a Fafi throughout all Judah. Thus the Man 
 after God's own Heart trembled for fear of God's 
 Judgments I I fay, eonfidering all thefe Things, it is 
 lomething ftrange that our Author fbould reprefent 
 me, on account of the aforefaid Concern^ which he 
 is pleafed to term mufing^ as of a temper of Mind 
 and State very different from Chrijlianity^ which I 
 freely forgive, and look upon his groundlefs Satyr 
 as an honourable Panegyrick ! In (o great, fo good 
 a Caufe^ as Concern for my Country^ % Safety^ and an 
 honeft Effay to promote it, it is my Glory ^ an4 my 
 Joy^ to endure Inventive I 
 
 As to our Author^ Observations from fome Paf- 
 fages out of the Prophets., V. p. 47, 48. thefe Scrip- 
 tures being, in my Opinion, parallel to Ifaiah ii. 4, 
 which I have before explained and coniidered, I 
 think that Anfwer is fufficient here ; and therefore, 
 for the fake of Brevity, fhall not add at prefent. 
 
 As to our Author'*^ Citation from a Treatife, en=* 
 titled, Amodcfi Plea^ V. p. 54, f^c^^ n6. I wou'd 
 only obfervc this, that whatever our Fathers have 
 believed^ we ought with the noble . Bereans., to 
 Search the Scriptures., and fee whether thofe Things 
 h fo or not* The Perfwafton of our Fathers^ how 
 0^2 pious 
 
[ii6J 
 
 pious foever any of them might be, or v/ere ; or 
 how fmcere foever they were in their Defigns^ is no 
 fufficient Foundation for us to receive any one of 
 their Principles upon, unlefs we fee with our own 
 Eyes, the Reafonablenefs of them, and judge for 
 ourfelves ! 
 
 As we are reafonable, accountable Creatures^ 'tis 
 fit we fhould do fo, for another can't anfwcT for our 
 Condu5l to God, in our Place. The beft of Men, 
 are but Men at the beft ; We fee hut in Part^ and 
 therefore in Part we may err ; and this indeed is but 
 human'^. 
 
 Give mc leave to offer a Word to our Author, 
 by Way of Query, refpefting divers uncharitable 
 Sentences in his Vindication^ some of which I have 
 mentioned in this Reply, , 
 
 Pray, Sir^ Isn't judging the States of others, on 
 Account of a fuppos'd or real Mijlake in Principle y 
 refped:ing Things not ejfential to Religion and Sal- 
 vat ion , contrary to the Apoftle^s Chain of Reafon- 
 ings, in the 14th Chaptei* of his Epifile to the Ro- 
 mans i and in very Deed, a Degree of real Perfecu- 
 tion for Religion ? And does this Perfeciition confift 
 well with paffive Principles ? 
 
 And feeing that vaftly the greater Part of the 
 Chriftian World are for Befenfive War^ and many 
 of them live fober and regular Lives, and are ac- 
 quainted with experimental Religion^ and confider- 
 ing that they have herein the Concurrence of all the 
 Reft of Mankind y does it look fo decent and hum- 
 ble like as cou'd be wifhed, to treat them with an 
 Appearance of iS'Z/^i?/, and to condemn their States ? 
 
 It is no Doubt a great Duty to depend on divine 
 Providence^ in the regular Ufe of all appointed 
 Means ; but if we may, without Prefumption and 
 impunity, depend in the Negled of one Mean, 
 
 may 
 * Humanum tft trrart. 
 
[ "7] 
 
 may we not, by a Parity of Reafon, in the Negle(9: 
 of more, and confequently of all, and thus become 
 intirely unadive, when we come to the Perfe^ion of 
 Virtue ; a ftrange Sort of Perfe6lion indeed, a Per- 
 fedion of Sloth and Indolence ! 
 
 But before I conclude this Reply, I think it ne- 
 ceiTary to confider thofe Inflames which our Author 
 has brought from Antiquity, for the Confirmation 
 of his Opinion, and that with a fufHcient Degree of 
 Confidence, that the primitive Church was upon his 
 Side of the Queftion. 
 
 Before I enter upon this Point, I would obferve, 
 that I had not meddled with the Fathers, in the 
 Sermon he is pleafed to animadvert upon, as be- 
 lieving that the Merit of the Caufe in Controverfy, 
 does not depend upon their 'Tefiimcny, but upon the 
 Suffrage of Scripture and Reafon : They were fal- 
 lible Men as well as others, and had no other Rule 
 to dired their Sentiments and Condud, but what 
 we have ; no Antiquity, or human Authority, can 
 alter the Nature and Reafon of Things -, or juftly 
 commend to our Eftecm and Acceptance, what is 
 erroneus or abfurd ! 
 
 I have not mentioned thefe Things from any 
 DifHdence refpeding the Fathers, as tho' they were 
 not for Defenjive IVar, No ! But to fix the Strefs 
 of the Controversy upon its proper Bafis. 
 
 At the Beginning of the Reformation (if I remem- 
 ber right) in the BiJ^putes between the Proteftants 
 and Papifts, the latter often urged, that the Fathers, 
 together with the Scriptures, ihou'd be appeal'd to 
 as determ;niF3 Judges thereof, but the former juft- 
 ly rejected uie Propofal, 
 
 After fome Enquiry, I cannot yet find, that our 
 Author had any Ground of Triumph, in Refpedb of 
 the Fathers : However, after having offered my 
 Reafons,! freely leave this Point to the Judgment of 
 
 the 
 
["8] 
 
 the impartial Reader ; to this End therefore let it be 
 obferved. That in order to have a juft View of 
 the Sentiments of the Fathers concerning War^ it is 
 Receffary, in my Opinion, to underftand and confi- 
 dcr thcfe following Particulars, viz. • 
 
 I . THAT they taught unanimoufly, that the 
 Church had no material Sword ^ or civil Power, to 
 force or punifh Men ; that llie cou'd only entreat, 
 admonifh, and excommunicate thofe that wou'dn't 
 obey, or were refraclory and ob ft in ate. They alfo 
 plainly difbinguiflied between the State and the 
 Churchy and afcrib'd a temporal Sword to the for- 
 mer, and a fpiritual to the latter •, agreeable hereto, 
 thefe following Fathers fpeak. 
 
 "Tertullian faith, ' That it is not the Bufinefs of 
 ' Religion to force Religion, or ufe Compulfion to 
 ' that End (a).' 
 
 LaElantius faith, ' That there is no Need of Force 
 
 * and Injury^ becaufe Religion cannot be forced — 
 ' and that it is to be defended not by killing, but by 
 
 * dying (h): 
 
 Athanafius in like Manner obferves, ' That the 
 
 * Truth is to be preached not with Swords or Darts ^ 
 
 * or with a military Hand, but by Perfwajton and 
 ' CounciL It is the Property of fincere Religion, as 
 ^ I have faid, not to force, but to perfwade -, thus 
 ' the Lord did not compel, but granting Liberty, 
 
 * faid to all. If any will come after me •, and to the 
 ' Apoftles in Particular, Will ye alfo go away (c).\ 
 
 Hilary^ 
 
 (a) * Non cftreligionis, inquit, cogere religionem.' In lib, 
 4id Scap. 
 
 (b) * Non eft, inquit, opus vi et injuria, quia religio cogi 
 
 * non poteft ; — -defendenda eft non occidendo, fed moriendo.' 
 Lib. 5. Di^vin. Injiitut. 
 
 (c) ' Non enim gladiis, aut jaculis, aut militari manu veri- 
 
 * tas predicatur, fed fuadendo et confulendo piac religionis eft 
 
 * proprium, ^t dixi, non cogere, fed fuadere. Siquidem do- 
 
 * jninus 
 
««^"«- —■>. ^— .-i»iCT<rT**Ct; 
 
 ^y^sammmmmemm 
 
 [ "9 1 
 
 Hilary, againft the Arians, fpeaks thd fame 
 Thing : ' The God of the Univerfe, faith he, doei 
 ' not need a forced Obedience, or require a con- 
 
 * ftrain'd Confeffion — I cannot receive any but him 
 
 * that is willing (d),'* 
 
 Gregory Nazianzen faith, ' It is more equita- 
 
 * ble to perfwade than compel, and more decent for 
 ' us (e): 
 
 Chryfojlom faith, ' Our Bodies are committed to 
 ' the King, and our Souls to the Prieji ; he con- 
 
 * drains, this intreats ; he by NccelTity, this by 
 
 * Choice ', he has OUTWARD Arms, this fpiritual % 
 
 * he carries on War with the Barbarians, but I 
 ' have War againfl Devils. And having fpoken 
 ' of King Uzziah being fmitten with Leprofy^ 
 ' for intermeddling with the particular Bufincfs of 
 
 * the Pruji's Office -, on the contrary, he fpeaks of 
 ' thofe of the facred Chara6ler, in the following 
 
 * Manner ; For, fays he, it is the Bufinefs of a 
 ' Priefi only to reprove, and boldly and freely to 
 
 * admonijh, not to handle Arms, not to wield the 
 ' Buckler, to brandifh the Lance, to bend the Bow^ 
 
 * or to flioot the Bart •, and after he has finifhed his 
 ' Reproof, the King ceafes not, butufes his Power, 
 ' excites to Arms, and manages the Spear and 
 ' Buckler (f): 
 
 2. THE 
 
 * minus non cogens, fed libertatem concedens, diccbat omni- 
 
 * bus : fi quis vult venire pofl me : apollolis vero omnibus : 
 
 * numquid et vos vultis abire ?' 
 
 (d) ' Delis univerlltatis, obfcquio non indiget necefTario, non 
 
 * requirit coadlam confeffioncm, non poffum nifi volentem reci- 
 
 * pere.' Lib. 2. In Art anas. 
 
 (e) * Suadere quippe equius eft quam cogere, magifquc nobis 
 
 * convenic/ In Carmine dc Vita Sua. 
 
 (f) ' Regiy inquity corpora commilTa funt, faccrdoti animae, 
 
 * iile cogit, hie cxhortatur ; ille necefiitate, hie libera volunta- 
 
 * te ; ille habet Arma Sensibilia, hie arma fpiritualia ; II- 
 
 * L£ B«iTVM GERiT 5UM Barbaris J mihi bellum ell adver- 
 
 fti 
 
[ ^20 ] 
 
 2. THE Fathers generally maintained, that of- 
 fending Kings could be puniflaed with temporal Pu- 
 nifhments by God only. 
 
 One of the apoftolical Canons fpeaks thus ; Who- 
 ever reproaches an Emperor or Magiftrate, let him 
 be punifhei *, if a Clergyman, let him be depofed ; 
 if a Layman, let him be excommunicated (g). Now 
 thefe apoftolical Canons^ tho' they were not framed 
 by the Jpojiks^ they are neverthelefs reckoned to be 
 very anticnt. 
 
 Arnohius^ fpcaking upon the Fifty-firft Pfalm^ 
 Vcrfe*4. Agalnfl thee^ thee onl)\ have I finned^ faith, 
 ' Every One, when he offends, comes into Judg- 
 
 * ment, firs againft God, and violates the Laws of 
 
 * the World ; but Uiis Prince, ading under none 
 
 * but God alone, 1: nn'd only againft him (h),^ 
 
 To the fame Purpofe,upon the fame Pfalm, fpeaks 
 
 * Hierom^ Amhrofe^ Caffiodore^ Euthymius, Hay mo y 
 
 * Alexayider Alenfis^ Lyranus^ Thomas^ and to the 
 ' fame Effect, Clemens Alexandrinus^ Cyril, Aga- 
 
 * petus, Gregory and Ifiodore.^ Whofe V7ords I 
 wou'd cite, were it not for fear of Prolixity. 
 
 5. I N Confequence of the aforcfaid Tenet, they 
 believed, that it was not lawful for the Church by 
 
 Force 
 
 * fus demones ; rex autem Ozias non fuftinuit admonitionem, 
 
 * fed arrogantia inflatus, ingrellus eft templum, volens adolere 
 
 * incenfum, nam faccrdotis tantum tfl arguere, et audader ac 
 
 * libere admonere, non movere arma, non clypeos ufurpare, non 
 
 * vibrare lanceaniy non arcum tendere, non jacula mittere, po- 
 ' ftea tjuam igitur arguiflet facerdos ; Rex autem non ceffilTet.fcd 
 
 * Arm*a moveret, Clypeos et Hastas, fuaque merctur po- 
 
 * tcntia.' HomiL 4. de Verbis Ifaia, 7. 3; ^.758. 
 
 (i) ' Qn^f^"^* imperatorem aut raagiftratum contumelia afFe- 
 
 * ccrit, fupplicium luito j et quidam ft clericus, deponitor ; ii 
 
 * laicus, a communione removetor.' Canon 05foagefimus Tertius, 
 
 (h) * Tibi foii pcccavi, omfiifque fub judicio venit cum deli- 
 
 * querit, Deo peccat et legibus mundi : hie autem rex fub nullo 
 
 * alio nifi fub Deo folo agens, ipfum folum fuper poteftatem me- 
 ^ cuens JD^o foli pcccavij,' Cgmmsntar^ Arnob, in Pfalmou 
 
ms 
 
 [ 121 ] 
 
 Force and Arms to refift the King^ or fuch as were 
 in Authority, even when they abufed their Power 
 to Oppreffion and Tyranny ; No ! But on the con- 
 trary, that it was their Duty to endure their Crucl-^ 
 ties with Patience. _ 
 
 ' We arc reproached, fays Teriullian, in his Dif- 
 ^ courfe to Scapula, and in his Apology refpe^ling 
 
 * the Majefty of the Emperor, but the Chriftians 
 
 * cou'd never be found like the Alhinians, Nigrians^ 
 ' or Caffians, who befieged the Emperor between 
 
 * two Triumphs, and rulhed under Arms into his 
 ' Palace, They were of the Romans, if I am not 
 ' miftaken, that is, they were not of the Chriftians. 
 
 ' But they fay that the Chriftians only wanted 
 
 * Power, but not a Will {that is, to rebel againft 
 
 * their Sovereign) yea, ^ertullian witnefTes, that 
 
 * they had fuch a great Force, that they could 
 
 * fufliciently avenge themfelves in one Night, by 
 ' a few torches, if it had been lawful for them 
 ' to free themfelves from one Evil by commit- 
 
 * ing another •, but God forbid, faith he, that a di- 
 ' vine Sett fhou'd be freed from Oppreffion by 
 ' human Fire ^ we have fill'd up all your Places, 
 
 * your Towns, your Iftands, your Forts, your Bo- 
 ' rough Towns, your Council Houfes, yea, your very 
 ' Camps, your Files of Soldiers, your Palace^ 
 ' Senate, Market Houje, we only leave the Church- 
 ' es to you •, what J^Var fhou'd we not be fit for, 
 ' and ready to undertake, albeit unequal in Force, 
 
 * who are fo willingly flain, if it were not according 
 
 * to that Difciplineg more lawful to be killed than to 
 
 ^ kill (i) r 
 
 R It 
 
 (i) * Circa majeftatem imperialem (inquit TertulIIanus M 
 
 * Scapulam) infamamar, tamen nunquam Albiniani, vel Nigri- 
 
 * ani, vel CaiTiani, inveniri potuerunt Chrilliani :' Et ex Apolo- 
 getico : * Unde inquit Caffii, et Nigrii, et Albini, qui intef 
 
 * duos laiiros oblideEt Csefarem-'-qui armati palatium irrum- 
 
 * punt—- 
 
[ 122 ] 
 
 It was no Doubt in a Meafure owing to the pri- 
 mitive Chriftians patient ftiffering cruel Ufage from 
 the Government they liv'd under, upon a religious 
 Account, that Chriilianity did then fo much pre- 
 vail. 
 
 ' Hence it is, faith Cyprian^ that none of ours 
 
 * when he is apprehended refills ; and albeit our 
 
 * People are more numerous, yet do they not a- 
 
 * venge themfclves againfl your unjuft Violence (k).* 
 
 And La^antius fpeaks in the fame Strain, ' We 
 
 * confide, faith he, in that Majejly^ who can as ea- 
 
 * fily avenge the Contempt of himfelf,* as the La- 
 ' bours and Injuries of his Servants, and therefore 
 ' we fuffer fuch abominable Things, and do not fo 
 
 * much as refifl in Word (I). 
 
 Augufilne fpeaks excellently upon this Head, a- 
 greeable to what has been before mentioned, in the 
 following Manner ; ' Nor then under Heathen Em- 
 
 * perors did the City of Chrift^ altho' they dwelt as 
 ' Pilgrims on Earth, and had a vail Multitude of 
 
 * People, fight for their temporal Safety, againfl 
 
 * ungodly Perfecutors ; but rather to obtain e- 
 
 ' ternal, 
 
 * punt---de Romanis, ni fallor, id eft, non Chriflianis. At in- 
 
 * quiunt, vires turn temporis non animi defuerunt, imo codem 
 
 * TertuUiano telle, vires iis erant tante, ut una nox pauculis fa- 
 
 * culis largitate ukionis potuiffet operari, fi malum malo disjun- 
 
 * gi per nos licuifTet ; fed abfit utigne humano vindicetur divina 
 
 * fe6ta,--et veftra omnia implevimus urbes, infulas, Castel- 
 
 * LA, municipia, confiliabula, Castra ipsa, tribus Decu- 
 ' RiAS, palatium, fenatum, forum, fola vobis rellquimus tem- 
 
 * pla : cui beilo non idonei, non prompt! fuilTemus, etiam co- 
 
 * piis impares, qui tarn libenter trucidamur, fi non apud iftam 
 
 * dilciplinam magis occidi liceret quam occidere.' 
 
 (k) * Indc eft (inquic Cyprianus, in Lib. ad Demetr.) quod 
 
 * nemo noftrum quando apprehenditur, reluftatur nee fe adver- 
 
 * fus injuftam violentiam veftram, quam vis nimius et copiofius 
 
 * fit nofter populus ulcifcitur.' 
 
 (I) * Confidimus enim majeftati qui tarn contemtum fui pof- 
 
 * fit ulcifci, quam fervorum fuorum labores et injurias : et ideo 
 
 * CBm tam nefanda perpetimur, ne verbo quidem rcludamur.' 
 
[ 123 ] 
 
 * ternal, they did not refill, they were hound^ Jlain^ 
 
 * imprijoned^ tortured^ burnt ^ turn in Pieces^ mur- 
 
 * dered^ ar-d yet multiplied. It was not their Prac- 
 ' tice to fight for their Safety, except to contemn 
 
 * Safety for Salvation : And hence arofe that famous 
 
 * Proverb, That the Blood of the Martyrs is the 
 ' Seed of the Chrijlians (m). 
 
 To thefe I may add the Teftimony of Amhroje^ 
 who frequently taught, that againft a Chriflian Em- 
 peror attempting to do Injuflice, and invade the 
 Rights o\ the Churchy we fhpu'd ufe no Arms but 
 Patience^ nor any Ways refill ; ' Being compell'd, 
 ' faith he, I have not known to refifl, I can mourn, 
 ' I can weep, I can lament againfl Arms^ againft 
 
 * Gothip Soldiers^ 'Tears are my Arms^ otherwife I 
 ' ought not, nor cannot refift (n). 
 
 Auguftine in his Expofition of the Epiille to the 
 Romans^ fpeaks v/ith great Clear nefs and Judgment, 
 and very largely upon this Head, a little of which I 
 would cite •, ' Seeing, faith he, we confid of Body 
 ' and Soul^ while we poiTefs this temporal Life, we 
 ' ufe temporal Things for the Support of it : It be- 
 
 * hoves us in that Fart which refpeds this Life, to 
 
 R 2 'be 
 
 (m) * Neque tunc fub imperatoribus Ethnicis, civitas Chri- 
 
 * fti quamvis peregrinaretur in terris, et haberet tarn magnorum 
 
 * agmina populorum, ad^verfus impios perficutores pro faiute tern- 
 
 * porali pugnwvit, fed potius ut obtineret eternam non rcpugni- 
 
 * vit ; ligabantur, cedebantur, includebantur, torquebantur, ure- 
 
 * bantur, laniabantur, trucidebantur, et multiplicabantur, Non 
 
 * erat eis pro falute pugnare, nifi falutem pro falute contemne- 
 
 * re : hinc celebre illud proverbium, ianguis Martyrum femen 
 
 * Chriftianorum.' Angujl. de Ciintat. Dei, Lib. 22. 
 
 (n) ' Adverfus chriftianum imperatorem injufta tentantem, 
 
 * et eclefi^ jura invadentem, nulla preter patieniiam arma adhi- 
 
 * bere oportct, nee ullo pafto refiftendum efie, fepius docct Am- 
 
 * brofius, coaftus rcpugnare non novi, dolere potero, potero 
 
 * flere, potero gemere, adverfus arma, adverfus milites Gothos 
 
 * quoque, lacrimse mese arma funt, aliter nee debeo, nee pofiuin 
 
 * reiiftere.' Jmbrojius Oratiane in Auxcntium* 
 
[ 124 ] 
 
 * be fubjed to the civil Government ; but ki Re* 
 
 * gard of that Part by which we believe in God, and 
 
 * are call'd into his Kingdom, we ihou'd not be 
 
 * fubjed to any Man who endeavours to overthrow 
 
 * that which the Almighty has been pleafed to give 
 
 * us, in Order to eternal Life. If any one thinks, 
 
 * becaufe he, is a Chriilian, that therefore he fliou'd 
 
 * not pay the Taxes, or offer due Honour to thofe 
 
 * that are in civil Authority, he is in a great Er- 
 
 * ror ; but if any one thinks that he fhou'd be fub- 
 *jedtothem, in Matters oi Faith y he is in a 
 
 * greater Error : That Meafure is to be obferv'd, 
 
 * which the Lord himfelf has prefcrib'd. That we 
 *' jhould render to C^far, the Things that are C^far\ 
 
 * and to God, the Things that are God'^s, If 
 
 * they take from us our temporal Subilance, we 
 
 * fhou'd not refift ♦, becaufe it is neceffary, on Ac- 
 
 * count of this Life, to be in Subjedion, not only 
 
 * to efcape Wrath , hut for Conjcience fake (o), 
 
 4. T H E Fathers likewife believed, that it was 
 not proper for Minijiers to bear temporal Arms :. 
 Hence in the Apoflolical Canons^ ' It is decree'd, 
 
 ' that 
 
 (e) * Cum enim conftcmus ex anima et eorpore, quamdiu in 
 
 * hac vita temporali funius, etiam rebus temporalibus ad Aibfidi- 
 
 * um utamur : oportet nos ex ca parte quse ad hanc vitam pcF- 
 ' tinet, fubditos ciTe poteftatibus ; «x ilia vero parte qua credi- 
 
 * mus Deo, et in regnum ejus vocamur, non nos oportet cffe 
 
 * fubditos cuiquam homini id ipfum in nobis evertere cupienti, 
 
 * quod Deus ad vitam cternsm donarc dignatus eft. Si quis er- 
 
 * go putct, quoniam Chrifiianus eft, non fibi efte i;^<f?/^rt/ red- 
 
 * dendum, ut honorem exhibendum debitum, iis qui haec curant 
 
 * poteftatibus, in magno errore verfatur. Item fi quis putat i^ 
 
 * effc fubdendum in l^ua fde^ in majorem errorem labitur ; fed 
 
 * modus eft iervandus ifte quem dominus ipfe prefcribit, ut rcd- 
 
 * danius C?sfari qu^ Caefaris funt, et Deo quae Dei funt, non re- 
 
 * fiftentes ii quid illi auferre volucrint, in quo fibi poteftas data 
 
 * eft de temporalibus rebus, quia ncceffe eft propter hanc vitam 
 
 * fubditos eii'e, non folum propter iram, fed propter confcieii;- 
 
 * tiam. ' Expoftt. Epiji, ad R^man^ 
 
[ 125] 
 
 * that no Bi/hop^ Prejbyter^ or Deacon, iliould fol- 
 
 * low the F/ar^ and retain at the fame Time the 
 ' Sacerdotal Fun6lion •, for thofe 1"hings that are 
 
 * C^far^s^ Jhould he given to Cafar^ and thofe 
 
 * I'hings that are God's, Jhould be given to God (p)* 
 By which it is evident, that thofe Chrifiians who did 
 not afpire to Offices in the Church, were not forbid 
 to follow Arms ; and thus the Judgment of the 
 primitive Church, appears plainly to be in Favour of 
 Defenjive War. 
 
 Ecclefiafticks were forbid any fecular Employ- 
 ment, that required continual Application, leaft 
 they fhou'd be thereby diverted from their proper 
 Work ; nay, they were not allow' d even to be 
 Guardians, for the aforefaid Reafon [q) This ap~ 
 appears trom what v/as before quoted from Chry-- 
 fdficr/i, 
 
 Amhrofe fpeaking to the perfecuting Emperor^ 
 faith, ' We entreat, but we do nox. fight ; we do not 
 
 * itdX'—Talaces belong to the Emperor, but the 
 ' Churches to the Friefi : The Pov/cr of publick 
 ' or civil Offices belongs to thee, but not of fa- 
 ^ cred — When I heard that; the Soldiers had taken 
 ' PofTefTion of the Church, I had only a greater 
 
 * Spell of mourning — To deliver up the Church I 
 
 * cannot, but to refift I ought not (r). 
 
 5. THE primitive Chrifiians did often- 
 times decline engaging in War, on account o^ Jin- 
 
 fut 
 
 (p) Canon Apoftolick 82. 
 
 (^yj Canon Apoftolick, i. 80. Canon Confil. Mentz Decre- 
 tal, Lib. 3. Cap. 1. Concil. Africk. 7, Epiftol, Jerom. ad Ne- 
 potian. Epiftola Cyprian, ad Sacerdotes, Diacon. Lib. i. E- 
 pift.9. 
 
 (r) ' Rogamus Augulle, n«n pugnamus, non timemus, fed 
 
 * rogamus, ad imperatorem palatia pertinent^ ad facerdotem e- 
 
 * clefias : publicorum tibi mcenium jus commiffum eft, non fa- 
 
 * crorum ;— eo tempore quo audieram occupatam effe militibus 
 
 * Balilicam, gemitum tantummodo liberiorem habuifle, tradere 
 ' Bafilicam non poffum, fed repugnare non debeo/ Jmbrof, O- 
 r^tione ad Auxentium^ 
 
[ 126 ] 
 
 ful Terms impofed upon them by the Emperors •, 
 fuch as /wearing by their Genius^ or by the Hea- 
 then Gods^ or facrificing to them -, thus Licinius 
 difmiffed thofe Soldiers from the Service^ who would 
 not facrifice to their Gods (f). 
 
 This was likewife the Pradice of Julian^ for 
 which Reafon Vi5fricius and others laid down their 
 military Honours^ and Offices, for the fake of 
 Chrift (t), Valentinian, who was afterwards 
 Emperor, had for the fame Reafon been deprived 
 of a military Dignity (u). 
 
 And before this, in Jrmenia, under the Reign of 
 Dioclejian, no lefs thon* 1 1 04 Soldiers had quitted 
 their martial Charadler, as the Martyrologies wit- 
 nefs ; and Menna and Heffius in Egypt. 
 
 Yea, fuch was the Severity of Licinius^ that thofe 
 who for the Caufe and Name of God, which they bore 
 in their Confciences, had refigned their military Offi- 
 ces^ could not be admitted again, unlefs they re- 
 nounced the Chriftian Faith \ it was under his Reign 
 that Arfaceus and Amentius refigned, two Perfons 
 of diflinguiflied Eminence. 
 
 And this was the very Cafe which Tertullian fpeaks 
 of in his Treatifes of Idolatry, and the Soldiers 
 Crown, as I fhall afterwards prove -, I might men- 
 tion more, but I think it needlcfs. 
 
 The aforefaid Particulars fhed an eafy Light upon 
 the Writings of the Fathers refpe6ting JVar, and 
 plainly prove, that thofe PafTages in them that feem 
 contrary thereto, only intend their Averfion, either 
 to the Method of propagating Religion by Force, or 
 
 to 
 
 (f) Eufeh. on the Life of Confiantine, Lib, \. Cap. 54. 
 Sulpitius Se'verus likewife bears Witnefs to the fame FatS. Hiji. 
 Sacr. Lib. 2. Cap. 33. Num. 2. Edit^Voafl. 
 
 (t) S>GG Sozomen Hiji. Lib. 5. Cap. 17. 
 
 (u) Rufinus, Philojlargiui, Tbe^dorf, Sozomm, and FiSor of 
 Vtica, bear Teftimony to this. 
 
[ 127] 
 
 to that of rejifting of any lawful Prince^ or the Ma- 
 giftrates under which we live, or the Unfuitablenels 
 of Minifters bearing Jrms^ or the Sinfulnefs of 
 Chriftians engagmg in War under fuch Circumftan- 
 ces as neceffarily involved them in Iniquities prohi- 
 bited by the Religion they profefs'd, or at leaft: 
 endangered their Innocence. 
 
 Having premised the aforefaid Particulars, I pro- 
 ceed to obferve, That the moft ancient Writers of 
 the Chriftian Churchy manifeft their Approbation 
 of inflidting capital Punijhments^ and Defenjive War^ 
 the Reafonablenefs and Juflice of which depends up- 
 on the former, and is indeed the fame Thing fub- 
 ftantially with it, as I trufl I have before prov'd. 
 
 Clement^ who liv'd in the Times of the Apoftles^ 
 and wrote his Epiflle to the Corinthians in the Year 
 of our Lord 68, hath thefe Words in it, ' Let us 
 ' confider thofe that bear Arms under our Prin- 
 ' CES, with how much Order and Submiffion they 
 ' execute their Commands -, they are not all Pre- 
 ' fe^ls., Tribunes^ or Centurions^ yet each Man in 
 ' his Rank^ executeth the Orders of the Emperor^ 
 ' or of his Lieutenants, The Superiors cannot do 
 ' without the Inferiors, nor Inferiors without the 
 ' Superiors. There is a Mixture and a Ufe in every 
 ' Thing -, for Inftance, \tt us confider our Body, 
 ' the Head without the Feet is nothing, nor the 
 ' Feet without the Head ; the fmalleft of our Mem- 
 ' bers are ufeful to the whole Body, but all confpire, 
 ' and are fubordinate to the Prefervation of the 
 ' whole (;^)/- /V 
 
 And in the Conftitutions afcrib'd to the aforefaid 
 Clement^ who is call'd by fbme Clemens Romanus^ 
 which whether they were his or not, are acknowled- 
 ged to be of an early Original, we have thefe Words, 
 *• Not that ail killing is unlawful, but only that of 
 
 ;' the 
 
 (x) Epiit. ad Corintk. p. 109. 
 
[ 128 ] 
 
 * the Innocent ; provided that this Right of putting 
 
 * to Death, be jeferved to the Magiftratc alone {y)* 
 
 Farther, Clemens Alexandrinus^ who liv'd in the 
 fecond Century, fays, * That a Chriftian, if he be 
 
 * caird to ,the Government, iliou'd be as Mofes, a 
 ' living Law to the Subje6ls, reward the Good, 
 
 * and puniili the Bad. And in another Place, de- 
 
 * fcribing the Habit of a Chriitian, it wou'd be- 
 
 * come him to go Bare-foot, fays he, uniefs he 
 
 * fhou'd happen to be a Soldier (z). 
 
 Irenhis (in the Second Century) proving that 
 Kings are the Mhpfters of Gad, whom all are 
 bound to obey, fpeaks thus, ' Becaufe A4an by 
 f wandering from the Almighty, grew fo enraged, 
 
 * that he reckon'd his Bloocl-rdations his Enemies — 
 
 * Therefore the Almr{hi:y k'.d upon him human 
 
 * ^error^ that fo being fubjecl to the Power of 
 
 * Men, and bound by tlieir Laws^ they might at- 
 
 * tain to fome Meafure of Righteoufnefs, anci be in- 
 
 * duc*d thro' Fear of the Sword, publickly held 
 
 * forth, to moderate their Condu6l to each other ; 
 
 * and agreeable hereto, they are Mlnifters of God^ 
 
 * who demand 'Tribute of us. Powers ordain' d by 
 
 * him^ in Order to compafs thisDefign (a).'' 
 
 But that which is of greater Weight \\\ this Argu- 
 ment y than the private Opinion of particular Per- 
 sons, is the Authority of the Churchy which appears 
 to be evidendy in Favour of Befenfive Wur^ from 
 
 the 
 
 (y) Lib. 7. Cap. 3. 
 
 (th) P^dag. Lib. 2. Cap. 11. p. 240. 
 
 (a) * Quoniam abfiftens a Deo homo, in tantum efferavit, ut 
 
 * etiam confanguineum hoftem fibi putaret ; impofuit illi Deus 
 
 * humanum timoretriy ut poteftati humanum fubjeai, et lege eo- 
 
 * rum aftridli, aliquod affequantur juftitiae, et moderentur ad in- 
 *vicem, in manifeflo pofitum Gladium timentes j et fecundura 
 ' hoc rainiftri Dei funt, qui trihuta a nobis exigunt ; in hoc ip- 
 *■ fum fervientes poteftates a Deo ordinatas funt/ T^ren. Lib. 5. 
 Cap, 24. 
 
[ 129 ] 
 
 the ApoftoHcal Canon before mentioned, and the 
 following Particulars, namely, 
 
 I . Never any were deny'd Baptifnij or excommu- 
 nkated by the Churchy becaufe they were Soldiers ; 
 which furely they wou'd have done, if they had 
 reckon' d the military ProfeJJion finful, and abfolutely 
 forbidden by the Do^rines of Chrift, with our Au- 
 thor, 
 
 TertuJlian in his Treatife concerning Idolatry^ 
 fays, ' Such Perfons are not received into the 
 
 * Church, as exercife Profejfions not allowed of by 
 'xhtLawo^God (b): 
 
 Auguftine aiTerts, ' That the primitive Chriflians 
 ^ admitted neither Proftitutes^ Stage-players^ nor 
 
 * Perfons of any other infamous Profeffions, to the 
 
 * Sacraments of the Churchy till they had renounced 
 
 * fuch criminal Engagements (c).^ 
 
 Cyprian mentions an Example of this Kind of 
 Difcipline upon a Comedian {d). 
 
 And there are others of Gladiators, grea.t Promoters 
 of Lewdnefsy and of fuch as traded in Cattle for Sa- 
 crifices, in the Writings of TertulUan (e). And 
 one of a Charioteer in the publick Games^ in Aujiin, 
 On the contrary, we have in the ^forefaid Confti- 
 tutions of Clemens, this notable Declaration of the 
 Churches Judgment, refpe^ling the Lawfulnefs of the 
 military Office ; * Let a Soldier that defires to te 
 ^ baptiz'd, be exhorted to abilain from Wrongs aid 
 
 * OpprefTions, and to be content with his Pay : If 
 
 * he complies with thefe, let him be admitted (/).* 
 
 Nor is it any Wonder that the primitive Church 
 
 admitted Soldiers to her Communion, without Cen- 
 
 fure, feeing that the infpired Apoille Peter did fo 
 
 S before 
 
 (h) De Idololat. Cap. 5. 
 
 (c) De Fide, et Operibus, Cap. i S; 
 
 (d) Epift. 6, I. 2. Edit. Oxon. , 
 
 (e) De Idololatriq, Cap. t i . 
 (/) Conilitut. Lib. 8, Cap. 32, 
 
i 130 ] 
 
 before them, in the Caufe of Cornelius the Centuri- 
 on, that worthy pious Soldier^ whom he baptiz'd 
 without Rebuke •, and probably together with him, 
 that DEVOUT SoLDiERj Oi them that waited on him 
 continually : Hence I would propoie the following 
 Queries, viz. 
 
 9uery i . Why does the Spirit of G^i, fpeaking 
 by the Scriptures, put fiich Honour upon Soldiers^ 
 even under the ISltw ^tjiammt^ if the Profefiion be 
 finful ? 
 
 ^.ery 2. Why were fuch admitted to Baptifin^ 
 or added to the Church h: his infallible Diredion, 
 without any Fi ofefnon of SorroWy for being con- 
 cerned in the nuiitary Bufincfs in Time pad:, with- 
 out any Promif^ of difcontinuing in it for the fu- 
 ture ? (See J5:s x. 2, 7, 4.1) How can thefe 
 Things be- reconcirJ to the Pttrity of the blelTed 
 Spirit, and to the Government he has inftituted in 
 the Churchy upon the Suppolition oi the Sinfulnefs 
 of Defejiftvc V/ar ? Didti't g^ofs Offenders, that. 
 v/ere baptized by johny confefs their Sins fird, be-' 
 fore they v/ere admitted to be Members of the 
 Chriflian Church by Baptifm ? See Mat. iii. 6. 
 
 If the mincary Bufinefs be frnfiil under the Gofpel^ 
 then Cf^rnelius (xht Prefeft, or Captain over ahun- 
 dr :d Soldiers, r.s theWcrd Ecutont arches figniiies) and 
 his Soldier /ittendant, iiv'd in a Courfe of Sin, 
 which the Scriptures rcprcTent to be a Sign of a dam- 
 nable St^^te,. lie thai commits Sin^ is of the Devil :' 
 Then, 
 
 Suery 3. Plow is it that both are honoured by 
 an infpired Perfon, v/ith the Chara6]:er o^. devout and 
 piou^,,.ox right Worfnippers of God, which the Word 
 (EujVbes a eu bene etfebocGlo) figaifies ? How caix- 
 ihttt Things ronfifb togc-ther ? 
 
 2. SoU'ers that fuIF-red Torments and Death for 
 the Caufe of Chrify received tiie lame Honours from- 
 
 th€' 
 
[ 131 ] 
 
 the Church with other Martyrs, as is afterwards 
 mentioned, which Hirely they never would have gi- 
 ven, if they had not looked upon Defenfive War to 
 be lawful. 
 
 The following Words of eloquent and piou? Cy- 
 prian are very memorable and full to this Furpole ; 
 ' Laurent inus and Ignatius^ faith he, did heretofore 
 ' bear AiijMs in fecular Camps, but in the mean 
 
 * tirr.- were true, fpiritual Sddiers o{ God, while by 
 ' the Concurrence of Chrift they vanquiflied Satan, 
 ' they merited Palms cf the Lord, and Crowns, 
 ' by their illuftrious Foffion ; we always make ho- 
 ' nourabie. Mention of them on every anniverfary 
 ' Day, in which we .celebrate the Memory of thp 
 ■' Martyrs PcJfions 'g), 
 
 Rigdtius upon thcfe Words faith, ' That it was 
 ' the Cuilom of the Greeks to celebrate Panegyricks 
 ' to the Honour of hrave Men, who have endured 
 ' the Cruelties of a Tyrant Monarchy or have other- 
 '• wife fought nobly for their Country, that by their 
 ' Example they might incite their own to worthy and 
 ' gallant Adions. The Chriilians, faith he, on fta- 
 
 * ted Days every Year praife God, having 
 ' mentioned the Names of thofe who have^, for 
 
 S 2 ^ the 
 
 (g) * Laurentius e£ Ignatius, in cajirls et ipfi quondam' fe- 
 f cularibus milito.ntcSy fed veri et fpirituales Dei militesy dum di- 
 ^ abulum Chrifti congreffione profiernunt, palmas Domini et 
 ' coronas illuitri pafnone meruerunt, facrificia pro eis femper, 
 
 * ut meminiilis ofrerimus, quoties martyrium paffiones, et dies 
 f anniverfaria commeinoratione celebramus.' 
 
 Rigaltius fuper hsec verba, facrificia pro eis fempc}\ inquit, 
 ' GrsEci panegyrica celebravere honori virorum foriium, qui 
 
 * tyrannum fuftulerant, ut anas pro patria feliciter pugnaverant, 
 
 * ut hoc exernplo fuorum ariimos ad prseclara facinora eri^ereni: 
 
 * Chritliani facris anniveriariis laudes Deo dicuntcommcjnorati? 
 
 * eorum nominibus, qui pro fide Chriflo di6la martyrium fortx- 
 
 * ter obierunl;.' Cjpr. Epji. adQler, ct F{eb, 34. /. 48, fy^i^. 
 Pari/, 
 
[ 132 ] 
 
 * the Faith of Chrift couragioufly endurec. Martyr- 
 
 * dom.' 
 
 3. The primitive Church exprefly declares her 
 Judgment in favour of Defenfive War^ as appears 
 thus : Tho' the Emperor Conftantine^ after he pro- 
 fefTed Chriftianity, and put the Nar/ie of Chrift on 
 his Standard^ had a great many Chriftians in his Ar- 
 my^ and was engaged in War^ yet we find not one 
 of all that Multitude of Bijhops^ that lived in his 
 Empire^ who either diiTuaded him from going to 
 War^ or dilTuaded the Chriftians from ferving him 
 in it, altho' divers of them were ftridt enough in 
 the Bijcipline of the Churchy and ready to fpeak 
 their Minds. 
 
 Among all that Multitude of Canons refpe6ling 
 Difcipline^ which were made by the various Coun- 
 cils of the Eaftern and Weftern Churches, at their 
 numerous Seffwns, during the firft five Centuries af- 
 ter Chrift, tho* many of them were feverc refped- 
 ing divers Abufes ; yet, after fome Search and En- 
 quiry, I cannot find one Canon in all the Catalogue 
 againft Defenjive War^ as unlawful in itfelf •, or any 
 One, whereby Laymen are authoritatively debarred 
 of Church Fellowftoip^ or of Baptifm^ and the Lord's 
 S upper y for their engaging in it : And can any rea- 
 fonably imagine, that this would have been wholly 
 pafTed over, if the Judgment of the Church had 
 been againft it ! Nor do I know of any Canon made 
 by any Council or Synod of Minifters againft Lay- 
 perfons (who had not done Penance) engaging in a 
 Defenfive War^ when r^o f.nful and eninaring 'Terms 
 were propofed, for 1500 Years after Chrift ; fo that 
 it is flirprizing to me, tliat our Author ftiould fo 
 ftrongly imagine the primitive Church to be on his 
 Side of the Queftion ! 
 
 ' I'he Bifiops^ in the Reign of Conftantine^ when 
 
 * he confiiked him about his warlike £)efign againft 
 
 *the 
 
[ 133 ] 
 
 * the PerfianSy were fo far from difcouraging him 
 
 * in this Entcrprize, that they willingly promifed to 
 
 * follow him to the Wars^ and fight againft his Ene- 
 
 * mies, by the fpiritual Warfare of Prayers to God 
 
 * for him. In this Expedition, faith Eufehius^ he 
 
 * feemed to follow them, and commanded a 'Taher- 
 
 * nacle or Tent to be built in Fafhion of a Churchy 
 
 * wherein, he and his Bifloops might pray unto God^ 
 
 * the Giver of Vidlories.' Eufebius on the Life of 
 ' Conffantine^ p. 6g. 
 
 This Inilance clearly proves, that the prirnitivc 
 Chriftians were for Defenjive War ; this was the firft 
 Time of their being clothed with civil Authority as 
 a State (and furely they could not a6l as a State be- 
 fore they were one) Now they had a Prince of their 
 own Religion at their Head ; now they could fight 
 in Defence of their Country^ without complying with 
 idolatrous Terms \ and therefore this was the proper 
 Time for them to declare their Opinion, and to ad: 
 according to it, and this we fee they did. 
 
 Pray, where is there any Inftance of a Chriftian's 
 refufing to fervc in the JVar m Conjlantine' s Reign ? 
 It was fo far from this, ' That an J^ was made to 
 
 * reft ore Profejfors of Religion to their military Offi- 
 ' ces^ who had been deprived of thern for their Con- 
 ' ftancy and Courage in the Caule of Religion by 
 ' perfecuting Princes i and confequently we find a 
 
 * Number of Chriftians in his Army, He gave Li- 
 
 * berty and Vacancy, faith Eufebius^ to thcfe who; 
 
 * by a divine InftincSt had embraced the Faithy that 
 ' they might freely frequent the Church of God, and 
 
 * offer up their Prayers to him •, for he faid, they 
 
 * ought not to ufe their Spears only, or put their 
 
 * Confidence in Weapons and Strength of Body ; but 
 
 * to acknowledge God the Giver of Vi^iory^ to whom. 
 
 * with Hearts and Hands lifted up to Heaven^ wc 
 
 * ough; to render due Praife and Prayer^ and be- 
 
 * feech 
 
[ 134 ] 
 
 ^ feech him to proted and defend us.* Eufehius en 
 the Life of Ccnjlantine, p. ly. and 59. agreeable to 
 which was his own Practice. Will our Author con- 
 defcend to learn the Lawfulnefs of Defenfivc War in 
 Gofpel Times, and the wide Difference between the 
 Ufe of martial Weapons, and a Dependance on 
 them, of one of the greateft and bell of Men that 
 ever the Sun faw? I mean the Emperor Constant 
 TINE the Great. Behold that pious, potent Prince^ 
 earneitly praying to his God-, with his Bifioops^ and o- 
 ther devout Souls, before the Bcttk^ for Succefs ! Ber 
 hold him i.-;tirely depending upon God for that Pur- 
 pofe ! And when the Viclory was obtained,, fee with 
 what a grateful Mind lie afcribfs all the Gbry of it 
 it to Jehovah ! Confianti7ie embraced Chriftianity in 
 the Year 311. 
 
 Augiiftine expreiTes diflinftiy and clearly the Opi- 
 nion and Praclice of the pr.imitive Church refpecling 
 War in the following notable Words : ' Julian., 
 
 * faith he, was an Infidsl Emperor^ a wicked Apo- 
 ^ Jiate and Idolater^ and yet Chriftian Soldiers ferved 
 ^ the Infidel Emperor •, when the Caufe of Chrift 
 
 * came upon the Carpet, they acknowledged none 
 ' but him, who was in Heaven ; when he v/ould 
 ' have them worfhip Idols., or burn Incenfe^ they 
 ' preferred God to him ♦, hut when he bid them put 
 *• the Battle in Array., and march againfi any parti- 
 ' cular Nation., immediately they obeyed \ they diilin- 
 
 * guiihed the eternal from a temporal Lord •, never- 
 ' thelefs, for the fake of the eternal Lord, they were 
 ^ fubjed to a temporal One (h). 
 
 ^ Auguflint 
 
 (h) * Julianus exditit infidelis imperator, nonne exftitit apo- 
 ' llata iniquus et idololatra ? milnes Chrif.iani. fervierunt impera- 
 
 * tori iffid.li ; uhi inmebatur ad caufam Chrijli, non agnofce- 
 ' bant nifi eum qui in coelo erat, quando volebat ut idola cole- 
 'rent, ct thurifcarent, -prapqitchant illi Deum : quando aut em, 
 
 ^ dicda^ ?RQDVCITE ACIEM, 1T£ CONTRA ILLAM GeNTEM, 
 
 STATIC 
 
[ 135 ] 
 
 * Augiifttne lliev/mg that War is not abfolutely 
 
 * condemned by the Gofpel, realons thus. If all 
 
 * Wars were condemned by the Chriftian BoSfrine^ 
 
 * the Soldiers in the Gofpel^ when they ailc'd Ad- 
 ' vice, for the Security of their Salvation, wou'd 
 ' rather have been commanded to lay down their 
 ' Arnis^ and entirely renounce their ProfelTion ; 
 
 * whereas 'tis only faid. Do Violence to no Man^ 
 
 * neither accufe any falfely^ and he content with your 
 
 * Pay, Now when they are com.manded to be con- 
 ' tent with their Pay^ they are not forbid to conti- 
 
 * nue in the military Profeffion.' Epifi. 5. and 105. 
 And elfe where he fays, ' That if the Soldiers who 
 
 * guarded St. Paul^ had fallen upon his fadiious E^ 
 
 * nemies, the Apcftle wou'dn't have tho't himfelf 
 
 * guilty of their Blood ; Saint Paul,, faith he, took 
 
 * Care to provide himfelf with a ftrong Guard 
 
 * for his Defence^ Epifi. 50. to Boniface ; 154. to 
 *Puhlicola^ and 164/ 
 
 Chryfoftom obferves, ' That to this End 'Trihu^ 
 
 * nals were erected, Laws made, Punifbments ap-- 
 ^ pointed, and various Kinds of Penalties enjoined.* 
 Serrti. ad Patrem Fidel, 
 
 Moreover the Council of Africa,, makes Ufe of 
 the aforefaid PalTage in Order to juilify their Refo- 
 lution, of imploring the Emperor''^ Afliilance a- 
 gainii the Fadious ; for thus they fpeak, ' Againft 
 
 * whofe Fury we may call for fuch Defence,, as is 
 
 * not unufjal, or difaUow'd by the Scripture ; fince 
 ' the Apoille Paul,, as we read in the Book of A^s,^ 
 ' fe€ur*d himfelf againft a Confpiracy of fadious 
 
 * Men, by a military Force.' 
 
 Now can clearer Evidence of the Churches Judg- 
 ment 
 
 * STATIM OBTEMPJRABANT ; dlftlnguebant Dominum acter- 
 
 * jium a domino temporali ; tamen fubditi erant propter Domi-* 
 
 * KusB «tcrttum domino temporali.' Auguji in Pf. i . a4» 
 
[ 136 ] 
 
 ment in the Affair of War be rcafonably defired, 
 than the aforefaid Particulars confidered complexly ? 
 
 But before I offer a T^rain of Soldier Martyrs 
 to the Reader's View, I would beg Leave to men- 
 tion a few Particulars more, to confirm and illuf- 
 tratc what has been already obferved. 
 
 MelitoYiy Bijhop of SardiSy prefented to Marcus 
 Aurelius, Anno Bom. 170, an Apology for the 
 Chriftians, wherein fpeaking of the Plunders com- 
 mited againft them, he faith, ' If it be by your 
 
 * Order y I fhali not fay but it is well done ; a juft 
 
 * Prince never ordains any Thing that is unjuft, and 
 
 * we are willingly recompenced with fuch a Death 
 
 ArnohiuSy in his eloquent Apology (wrote in the 
 Third Century) has the following beautiful Para- 
 graph \ ' The Chriftian Religion^ faith he, is con- 
 ' tented with its own Strengh, and fbands firm and 
 
 * unfhaken on the Foundations of ^ruth it felf ; nor 
 
 * is it fpoil'd of its Energy ^ tho' it has no Avenger^ 
 
 * no Prote£ior ; yea, tho' every Tongue Ihou'd re- 
 
 * proach and oppofe it, and conlpire its utter Over- 
 
 * throw (k): 
 
 Cyprian^ who flourifh'd about the Middle of the 
 Third Century^ fpeaks fweetly, in the following 
 Strains ; ' If it be glorious for fecular S oldie? s^ af- 
 
 * ter having vanquifh'd their Enemies ^ to return in 
 
 * Triumph to their native Country , how much more 
 
 * eligible and greater is the Glory , after having over- 
 
 * come our fpiritual Enemy Satan^ to return in 
 
 * Triumph 
 
 (i) Vid. Y?^t{. hie. 
 
 (k) . * Kelij^ic Chriitiana Cms eft contcnfa viribus, ct veritatig 
 
 ^propr^t - 'nUamiuibu.^ nititur; nee fpoiiatur vi fua, etiamfi 
 
 : ,-Ja<.&{ viudicem i imir.o ll iin^iae omnes eoiitra faci- 
 
 ir:ique nitantur, et ad fidem illius abiog<inUani confpi- 
 
 .1/ fio6. €omrA Gunteu f* 45. 
 
[ 137 ] 
 ' Trhimph to Paradife, bearing the 'Trophies of 
 ' Vi5lory (I).' 
 
 Arnoblus^ in another Part of his Apology^ addref- 
 fcs tlie Pagans in this Manner, ' Why do ye perfe- 
 ' cute Cbriji^ faith he^ with fuch dillrefling Wars^ 
 ^ that even at the very mentioning of his Name^ 
 ' your Boforas boil with Rage and Refentment ? 
 ' Did ever he claim a Kingly Authority^ and fill the 
 ' World with hi§ hoftile Legions^ dellroying fome 
 ' that were from Time immemorial peaceable, and 
 ' forcing others into his Obedience (m) ?' Here it 
 may be oblerved, that altho' ^r;/<?^/^^ juftly.oppo- 
 fes an Offenfive War^ yet he acknowledges the 
 kingly AuthoritY to maintain a Befenfive. 
 
 Minutius Felix (who according to Rigaltius^ was 
 Cotemporary with Tertiillian) and liv'd in the Se- 
 cond Century, fays, ' What Soldier wou'd not 
 ^ with greater Intrepidity under the Eye of an Empe- 
 
 * ror encounter Danger ? None before Trial receive 
 ^ the Rev/ard ; and the Emperor gives not what he 
 
 * has not •, he cannot prorogue Ltfe^ but he can 
 ' make IVar lawful and honourable •, but the Soldier 
 ' of God^ is neither deferred in Grief, nor finally 
 ' deilroyed by Death (n),^ ' 
 
 T NazariuSy 
 
 (!) * Si rmlitihus fecularibus gloriofum eft, ut hofle deviclo 
 
 * tede^int in patriam triuirphantes ; quanto potior eit gloria^ 
 "^ vidlo diaboio ad paradljutn triumph ant em redi> e : et tt ophed 
 
 * vldincia report are.'' Cypr. de Exhort. Martyr. Cap. lO. p. 2/\.?.. 
 
 (m) * Quod turn gravibus iniedamini Chriftum beliis ? ut ad 
 ' ejus nominis mentionem rabidorum peftorum efFervefcatis ar- 
 ' doribus ? numquid regiam I'ibi vir.G'C:.;'is pitefta'-era, terrarujH 
 
 * orbem cundum legionibus infertiiTimis occupu>/:t, et pacatr,s ^.b 
 
 * exordio nationes aiijs delevit ac fuftuiit, alias fibi parere cervi* 
 
 * cibus campulit fiibjugatis?'^r«o^ contra Gent. Lib 2, p.io He 
 lived under the Reign of Dinclefian, fays Hierom and Rigaltius^ 
 
 (n) * Quis non jniles fub oculis imveratoris, audacius pericu- 
 
 * ■■hi?n provocet P nemo enirii premium percipit ante experimen- 
 
 * Jum : et impsrator tamen quod non li*;betiiOQ dat, non po'^fl: 
 
 * propogar* 
 
[ 138 ] 
 
 Nazarius^ in his Pamgyrick upon Confiantine, 
 faitxh, ' So great a Share in IVar hath a good C^;?- 
 ' fcience^ that Vi^ory is rather owing to the Integri- 
 
 * /y, than the Courage of the Soldiers (o) 
 
 Aiigufiine^ wlio flourifh'd in the Fourth Century, 
 concerning the Caufes of War, fpeaketh as follows, 
 
 * The ufual Diftinclion of jufl Wars^ is, that they 
 
 * arc undertaken for revengijig Injp.ries^ when any 
 
 * Nation or State upon which War is made, either 
 
 * has negledled the Pumfbment of its own Delinquents^ 
 
 * or the Reftitution of what was taken away unjuft- 
 
 * ]y (/>).' And elfewhere he faith, ' We (eek not 
 ^^ Peace ^ to make War ; but we make ?Far^ in or- 
 ' der to eftabliili Peace f^).' 
 
 Baftl fpeaks thus of the ancient Chriftians, ' Our 
 
 * Anceftors never accounted Siausfhters committed 
 
 * in War as Murders, excufing them who fought 
 ' for Virtue and Piety (ry 
 
 Amhroje faith, ' That Valour which either defends 
 
 * our Country by Arms from Barbarians^ or pro- 
 
 * teds the weak at Home, or our Companions 
 *from Robbers^ \sQi'>nvp\Q2Xjuftice(f).^ 
 
 How can an Emperor try the Courage of his 
 Soldiers, except he has an Enemy ? Saith La5ianti- 
 tis(t), . . 
 
 Then 
 
 * propogare vitam, poteji honeftare militiam. At enim Dei mi- 
 
 * les, nee in doioie difleritur, nee morte iinitur.' 
 
 (o) Nc-zar. tanturn etiam inter anna, bova confcientia ]%% 
 'uindicat, ut jam ceperit non <virtutis magisy quam tTjlegritatzf 
 edc <ti(^orzay Cap. y. Edit. 2. 
 
 (p) Lib. 6. ^ejl. lo. on JoJInia. 
 
 (q) Augailin. kethor. Lib. i. Cap. i$.p. 445. Edit. Pari/. 
 
 (r) Set. Grot, on the Rights of U ar p. $3- 
 
 (f) De Offic. Lib. I. Cap. 27. Ambrofe flourilhed in the 
 foi-rth Century. 
 
 (t) Quomodo enim poteH: imperator viilitum fuorum probare 
 'virtutem, nifi habuerit holieiii r La 2 ant. de JujUtia, Lib. ^. 
 p. 42b. Edit. Pari/] 
 
[ 139 ] 
 ^ Then we pray, faith Cyril of Jerujalem^ for 
 ' Kings, for their Armies^ and their Allies {u).'' 
 Gregory Nazia?izen faith, ' That we mufl: render 
 
 * to Ccgfar^ the 'Tribute that belongs to him ; that 
 
 * /F^r, which occafion'd Tribute^ was a Confe- 
 ' quencc of the firft Sin (.v).' 
 
 Gregory Nyjfen has rnadt no lefs than three fet 
 Difcourles, or Panegyricks in Praife of the 40 Soldi- 
 er-Martyrs (y) of whom mention is made after^ 
 wards in this Reply. 
 
 But to proceed. 
 
 That the Chrifiians in general bore Arras under 
 the Roman Emperors farther appears from the fol- 
 lowing Inftances of Soldier-Martyrs. 
 
 ' Among the Martyrs at Vienna and Lyons^ in 
 ' France^ was Maturus^ lately baptized, yet a nota- 
 ' ble Warrior (2;)#nder the Emperor Antoninus 
 *" Verus, 
 
 Hiilories do record, that when Marcus Aurelius^ 
 
 * the Brother of Antoninus, warred againft the Ger-^ 
 
 * mans and Sarmatians, his Hoft was ready to perifii 
 ' with Third, fo that he will not what to do ; and 
 ' that the Soldiers of the Legion called Melitina^ 
 ^ mov'd with Faithfulnefs towards their Prince, 
 
 * bow'd down upon their bare Knees (as our accuf- 
 ^ tom'd Manner of praying is) in the Midft of the 
 
 * Army^ turning them to the Enemies, and made 
 ' Supplication unto God. When as this Sight 
 ^ feem'd ftrange unto the Enemy, there was fnew'd 
 
 * a far more ftrange Spe5lacle, to wit. Lightnings 
 ^ which put the Enemy to Flight and Overthrow », 
 ' and withal a Shower of Rain to refrefh the Arrny^ 
 
 * which was well nigh perifhing with Thirft, poured 
 
 * out their Prayers before the high Throne of the 
 
 T 2 ' Majefy 
 
 (u) Dupin. Ecclef. Hi ft. Fourth Cent, 
 (x) Dupin. Ecclef. Hift. Fourth Cent, 
 (y) Dupin. Ecclef. Hift. Fourth Cent, 
 
 (z) Eufibim, Bqck $. Cha^, i- ^- 75i 77« 
 
[ HO ] 
 
 ^ Alajejly of Ged. This Hiflory is reported by 
 ' fuch as favour'd not the Chriftian Faith, yet wei^e 
 *" careful to fet forth the Things which concerned 
 '• the forefaid Perfons. It is alfo written by our 
 
 * Men, whereof Apolinarius is a Witnels of Cred^, 
 
 * who reporteth that this Legien (by whofe Prayers 
 
 * this Miracle came to^afs) was from that Timo- 
 ' call'd by the Emperor the htghtning Legion, 'Ter- 
 ' tullian^ alfo a Man worthy of Credit, dedicating 
 
 * an Apology m the hatln Tongue, unto the Roman 
 ' Senate^ in the Defence of our Faith^ hath con- 
 ' firm'd this Hifiory with a more manifeft Proof •, 
 ' for he writeth that the moft prudent Ep? files of 
 
 * of Marcus are yet extant, wherein he himfelt tef- 
 
 * tiiieth, that warring with the Germans^ his Army 
 
 * well nigh perifhed thro' the Scarcity of Water, 
 
 * yet was faved thro' the Pi%ers of the Cbrifii- 
 ' am (a).' 
 
 ' The Subftance of this memorable and miracu- 
 
 * Ions Deliverance, fays Echard^ is lufficiently con- 
 ' firmed, both by the Chriftian and Pagan Writers ; 
 ' who unanimouHy afcribe it to the Power of God. 
 ' Some of thofe Writers liv'd almoft in the fame 
 
 * Age, all of them before Learning was funk. Di- 
 
 * en Cajjltis has given us a particular Account of it, 
 ' and afcribes it to fome divine Power afTilting the 
 ' Emperor. — Other Heathen W^riters, as Capitoli- 
 ' nus^ 'Theiniftius^ and Claudian^ afcribe it to the 
 ' Prevalency of the Emperors own Prayers. The 
 
 * Care that the Pagans took to carry off the Ho-' 
 ^ nour of this miraculous P;vent, ft^rves, at leaff, to 
 ' confirm the Truth of the Yd.d:. And without 
 ' Fear of being tho't too credulous, or endeavour- 
 ' ing to fupport the Chriftian Religion by Fable 
 ' and FalOiood, Artifices it never needed, we fhall 
 \ affirm, that there is no Reafon to reje^ft the Tef- 
 
 ' timony 
 
 (a) Eufeh, Book 5. Chap. 5. 
 
' [ HI ] 
 ^ timony of the Writers of thofe Times, who pofi- 
 
 * tively alfiire us, that the Captain of the Guards 
 ' having inform'd the Emperor that God deny'd 
 ' nothing to the Chrifiians^ of whom many were in 
 ' the Legion of Mektina^ a City of Capadocia^ and 
 ' that he ought to try if their Prayers wou'd pro- 
 
 * cure that Dehverance which he could not otherwife 
 ' expe6t : TheEmperororderedtheyihou'd be called 
 
 * together, and that they all, did at the fame Time in- 
 ' voke the only true God^ whom the Winds and 
 ' Storms obey, and who had often deliver'd his 
 ' Servants by fuch extraordinary Interpofition. Jn- 
 ^ toninus being too juft to ftifle the Miracle^ imme- 
 ' diately wrote to the Senate of Rome in Favour of 
 
 * the Chriftians^ and ordered their Accufers to be 
 ■ punifhed with Death ; a convincing -Proof that 
 ' he tho't this Jffiftance owing to their Prayers. 
 ' Tertullian appeals to thefe Letters within twenty- 
 ' fix Y ears after, in a folemn Apology in Behalf of 
 ' Chrijiianity^ which he durft not have done, had 
 ' not the Thing been pad Difpute.— The Additions 
 ' made to this Story in after Ages, can do no real 
 ^ Prejudice to the Hiftory itfelf. For the Reader's 
 ' farther Satisfadion, we refer him to the ingenuous 
 
 * Mr. lVotton'% Notes at the End of his Life of the 
 ' Emperor Marcus Aurelius.] See Echard'^s Ec- 
 clefiaft. Hift. p. 538-g. To the fameEffed fpeaks 
 Dodor Cave in his primitive Chriftianity, p. 58. 
 The aforeiaid memorable Event happened in the 
 Year of our Lord 174, fays E chard, 
 
 Bienyfius,, Billiop of Alexandria,, relates the Con- 
 ftancy of fuch as were martyr'd at Alexandria,, un- 
 der Decius,, among whom a Soldier was beheaded 
 for being a Chriftian ; of him Eufebiiis fpeaks thus ; 
 ' When as. they v/ere bro't forth, a certain Soldier 
 
 * rebuk'd fuch as revil'd them, v/hcrefore they ex- 
 ^ claim' d againft himj fo that this valiant Warrior 
 
[ 142 ] 
 
 ^ of the Lord was bro't forth to fight, who after 
 ' that he had iloutly behav*d himfelf, in that great 
 ' Skirmip for the Chriftian Faith, was behead- 
 ' ed (^).' 
 
 Dionyfius^ Bifiiop of Alexandria^ in his Epiflle to 
 Domitius and Bidymus (under the Emperors Valeri- 
 anus and Galenus) making mention of many who 
 were perfecuted, fays, ' Talce this for certain, there 
 
 * were Men, Women, young Men, old Men, 
 ' Virgins, old Women, Soldiers, and fimple Men 
 ^ of all Sorts and Seds of People ; whereof fome 
 
 * after Stripes and Fire were crowned ViElors, fome 
 
 * after Sword, fome others in fmall Time fufficient^ 
 ' ly try'd, feemed acceptable Sacrifices to the Lord 
 
 Etijehius likewife inform.s us, ' That about the 
 ' Year of our Lord 262, at C^farea in Paleftinay 
 ' one Marinus, a famous Soldier for Feats of Anns^ 
 
 * of noble Lineage and great Subflance, was be- 
 ' headed for the Teftimony of Chrift, becaufe he 
 
 * was a Chrifiian^ and facrific* d not unto the Empe-^ 
 
 * rors. 
 
 Farther, Eufehius elfewhere obferves, * That after 
 
 * a great Abufe of Liberty^ and much finful Con- 
 
 * tention, the heavy Hand of God's Judgment, in 
 
 * the Ferfeciition rais'd by DioclefiaUy came upon 
 ' them, which, faith he, took his firft Original 
 ' from the Brethren under Banner in Camp. ' And 
 in another Chapter of his Book, fpeaking of this In- 
 fiance, he faith, ' At the firft the Chief Governor 
 f ftarting up, as it were out of a profound Drunken-^ 
 
 * nefs, levell'd at the Church privily and obfcurely 
 ? (fince the Time which paffed after the Reign of 
 ^ DeciusTind Valerianus) and waged Battle with us, 
 ^ not fuddenly, but firft afTail'd only the Christi- 
 
 (h) Eufd, Book 6. Chap. 40. p. 115. 
 (cj Eiifeb. BooJ^J, Chap. lo, /. i. 29, 
 
[ H3 ] 
 
 * ANS which were in Camp, by this Means he tho't 
 ' eafily to enfnare the reft, if that firft he conquered 
 ' thefe. And here you might fee many of the 
 ' Soldiers defirous to lead a private and folitary 
 
 * Life, fearing they fhou'd faint in the Service of 
 
 * Ahnighty God •, for when the Captain firft went 
 ' about to perfecute his Hoft^ and to try and fift as 
 
 * many as were bro't to him thro' out every Ward, 
 ' and to give them in Choice, either to, obey and 
 ^ enjoy their Dignity^ or to refift, and on the con- 
 
 * trary be deprived : Many of the Soldiers which 
 ' were of the Kingdom of Christ, without any 
 ' Delay or Doubt, preferred the Faith of Christ 
 ' before the Favour and Felicity they feem'd to en- 
 'joy. And one or tv/o of them, very heartily, not 
 
 * only contemned their Dignities^ but alfo endured 
 ' bitter Deaths for their Conftancy in the Service of 
 ' God (d). Anno Bom. 301/ 
 
 Another Inftance mentioned by Eufebius^ is that 
 great Officer Philoromus, Governor of Alexandria^ 
 a Gentleman of no fmall Account, ' Put in Truft 
 ' with weighty Mattel's of the Empire^ being guard- 
 ' ed kfter the Roman Dignity and Honour, with a 
 ' Troop of Soldiers to his Train ^ a. Man of Riches, 
 ^ Honour, Eloquence, and Philofophy, yet pre- 
 
 * ferred before all thefe, the Piety and Faith in our 
 
 * Lord Jefus Chrift^ with a conftant and philofophi- 
 ' cal Mind^ yea rather divine, enduring all the 
 
 * Threats and Contumdies of the Judge^ was be- 
 ' headed (c),^ 
 
 Another memorable Inftance mention'd by Etife- 
 hiiis^ is, 'A City in Fhrygia wholly inhabited of 
 
 * ChriftianSy which when the Soldiers had befieged 
 ' and compaffed in (both Men, Women and Chii- 
 
 * dren, which called upon the Name of the Lord) 
 
 * they 
 
 (d) Eiifeb. Book 8. Chap. I. and ^, and p. 144. and 146. 
 (/) EuJ'-b, Book 8. Chap, 9. p. 149. 
 
[ 144 J 
 
 * they fet all on Fire, and burnt them to Allies 5 
 ' for with one Confent all the Inhabitants thereof, 
 ' the Lieutenant, the Captain, the whole Se- 
 ^ NATE, and the People, every one protefted them- 
 ' felves to be Chrifiians^ and could by no Edid:s be 
 
 * brought to adore Idols ^ or carved Images (f).^ 
 
 ' Another famous Officer in the State^ renowned 
 ' {or Roman Dignity^ whofe Name was Audactus^ 
 ' by Lineage come of a noble Houfe in Ital\\ and 
 ' for his Virtue in great Credit with the Emperor ^ 
 ' fo that he governed with great Wifdom and Up- 
 ' rightnefs the Commonwealth, and weightieft Mat- 
 ' ters of the Empire ; but above ail he was famous 
 ' for Reltgion and Faith in Chrift^ endured Tor- 
 
 * ment, and was crowned with Martyrdom (g). 
 
 Eufehius gives us another Inftance of a Confejfor 
 and a Soldter^ by Name Seleuchtis^ who was be- 
 headed for the Caufe of Chrift^ whofe Chara6ter he 
 reprefents in the following Manner : ' He excelled 
 ^ all the reft of the Soldiers in youthly Favour^ m 
 
 * Strength^ and goodly Stature ; he was famous at 
 ' the Beginning of the Perfeciition^ for his patient 
 ^ fuffering of Stripes in the Defence of the Faith., 
 ' and being deprived of his warlike Dignity .^ which 
 
 * he enjoyed, became a zealous Follower of the 
 ' Worjhippers., or religious Men •, he fuccoured and 
 
 * provided for with fatherly Care and Overfight, the 
 ' Fatherlefs, the Succourlefs, the Widows, and fuch 
 *. Men as were vifited with great Mifery and Afflic- 
 ^ tion •, wherefore God being rather deliglited Vv^ith 
 
 * fuch Sacrifices of Mercy, and Wotks of Charity, 
 ' than with fmoaky Incenfe, and bloody Oblations, 
 
 * called him, of his Goodnefs, unto this glorious 
 
 * and renowned Garland of Martyrdom (h). 
 
 ' Wc 
 
 (f) Chapter ii. 
 
 (g) Chap. II. p. 150. fixfh Edition, London, 
 (h) Eufehius, Book 8, Chaf. 29. p, 169. 
 
[ 145 J 
 
 ' Wc may add, faith Grotius^ that fome Soldiers 
 ^ that had fufFered Torments and Death for the fake 
 
 * of Chrift^ received from the Church the fame Ho- 
 
 * nour with other Martyrs \ among whom are re- 
 ^ corded three of Paul's Companions : Cerealis^ who 
 ' fuffered Martyrdom under Decius ; Marinus^ 
 
 * under Valerian •, Fifty under Aurelian \ ViSlor^ 
 
 * Maurus^ and Valentinus a Lieutenant-Ge- 
 
 * NERAL, linder Maximian : About the iame Time 
 
 * Alarcellus the Centurion, and Severian under hicinius. 
 ' Hence it is plain what the common Opinion of the 
 ' primitive Chriftians was concerning War, even be- 
 
 * fore the Emperors were Chrifiians (i),* 
 
 Learned Barheirack adds to the tniiances before- 
 ihentioned, * That of a Soldier baptized by Cornelius^ 
 ' related by Ado, in his Martyrology {k).* 
 
 Monfieur Fleury^ in his Ec'deftaftical Hiftory of 
 the three firfl Centuries, gives an Account of four 
 Soldiers^ ' Namely, Ammon, Zeno, Ptohmeus, and 
 
 * Ingenuous, who came of a fudden before the Tri^ 
 
 * buna!, a Chriftiin being at that Time under the 
 
 * "Torture, and almoft ready to abjure, to whom 
 
 * they made Signs by their Looks, and with their 
 ' bodies, gnafhing their Teeth, and ftretching out 
 
 * their Hands •, all the People caft their Eyes upon 
 
 * them ', but before any Body laid hold of thcin, 
 
 * they ran to the Scc?ff'old, laying that thv-y were 
 
 * Chriftians. The Prefc5l and his C unci! were fu:- 
 
 * priz'd at it, and the Martyrs coming from tne 
 ' Tribunal, went joyfully to the Place of Executi- 
 
 * 5n.* 
 
 Tertuliian, in his Apology, fpeaketh in this Man- 
 ner to the Senate, ' You need bdt confult the Lct- 
 
 * ters of Marcus Aurelius, that wife Emperor ; in 
 
 * which he bears Teflimony to the Rain which the 
 
 U ' Chriftian 
 
 (i) Vid. G^ot. da Jur. Bell, et Pac, B(.ok i. Chal>, 2. p, 49, 
 (kj See Notes upgn Grot, ^. -^9. 
 
[ h6 ] 
 
 * Chrtfiian Soldiers obtain'd by their Prayers^ for af- 
 
 * fwaging the Third of his Army in Germany ' 
 
 Atterwards fpeaking of the Emperor^ he faith,. 
 
 * We fhall not entreat for him, thofe v/ho are not 
 
 * Gods ; dead Perfons that have no Power -, but 
 
 * we fhall addrels ourfrlves for his Safety, to the liv- 
 *' ing God, lifting up our Eyes to Fleavcn, and ftretch- 
 
 * ing out our Hands, with our Heads bare, wc 
 ^ pray for all the Erdp^:rors ; and ivc beg that they, 
 ' may live long^ and reign peaceably^ that they may find 
 
 * Safety in their Hciijes^ Valqur in their Troops-, 
 
 * and Fidelity in the Senate.— 
 
 ' V/e fwear not, fliith he, 4)y the Genius of the 
 
 * Emperor^ but by his Safety^ more venerable thnn all 
 " the Genii \ know ye not that the Gcni are fo many 
 ' Demons— --(Ij?' 
 
 * They reproach us in another Refpecl ; they fay 
 *" v/e are uf^lefs in the Affairs of Life : Flow ean 
 
 * they affirm this, fince we liveamongil you, ufing 
 
 * the fame Food, the fame Clothes, and the fame 
 
 * Goods ? We go to your publick Places, to your 
 ^ Markets^ and to your Fairs ^ and to your Baths ^ and 
 ^ to your bins ; we fail with you^ we traffuk^ and 
 ^ we BEAR Arms {m).^ • 
 
 ' MarJ.wiayi affociated in the Empire his 
 
 * Son Maximus^ and it is probable, that upon 
 
 * his Acceffion, he gave Largeffes to the Soldi- 
 ^ ers J and to this we may attribute the Book which 
 
 ' Tertullian 
 
 (}) Denique oraraus pro omnibus impratoribus, vitam illis 
 jjrolixain, imperium fecarum, domum tutam exercitus fortes, 
 fehatam fidelem. Vid. Apologet. p. 30. Edit, fecunda, Lutet. 
 a Rigaltio. 
 
 (m ) Itaque non fine foro, non fine Maccllo, non fine balne- 
 is, tabernis, ofRcinis, ftabulis, nundinis veilris, ceterifque com- 
 jnerciis cohabitamus hoc feculum, navigamus et nos vobifcum^ 
 et 'vchifcum militamus. Vid, Apologet, 'lertul, p, 38. Edit. Jc- 
 cunday Lutet, a Rigaltioi 
 
[ H7 I 
 
 * 'TertuiUan wr(5te after liis Fall^ concerning a Soldi" 
 ' er^s Crcwn. — 
 
 ' The Soldiers came as was ufual, crowned with 
 
 * Laurel^ to receive their Share of the 'Donation ; 
 
 * and t ixt was one amongft them who appeared 
 ' with '.is tiead bare, holding his Crcwn in his 
 •' Ea'-d \ the reft who v/ere far diManc, pointed at 
 
 * him and fcoffed, and thofe who were near, raged 
 
 * with indignation ; the tribune hearing of the Noife^ 
 ' afk'd liim why he wasn't hke the reft ? It isn't iaw- 
 ' ful for nie, faid he,becaufe I am a Chriftian: Then 
 ' rfiey confulted about the Matter, and he was fent 
 ' hack to the Prefe^ls of the Camp ; there he was 
 ' degraded, and quiting his Coat^ his Bujkins^ and 
 
 * his Swordy he was put into Prifon. Several bla- 
 
 * med him, as having expos' d himf^lf rafhiy, and 
 
 * endanger'd the Peace v/hich the Church had long 
 
 * enjoy' d ; maintaining befides, that this Crown was 
 
 * an Orpainent that was indifferent, x T'ertullian on 
 ' the coi;tiafy aiferts, that it was a Mark of Idola- 
 
 * try^ and liCi/jrdingly undertakes to defend the Sol- 
 •' dier (?;;.' 
 
 But in x\?r. mecin Tinie acknowledges, that that 
 Soldier h-id aiiny Chrifiian Fellow -Soldiers in the 
 Army (C:-,? 5). 
 
 The atu/'cLid Particulars, duly confidered, do, in 
 my Opinion, i;.!jir.ly prove, that ^^r/^///^;/ acknow- 
 ledged the I.A^vluintfs of War^ when no finful 
 ^erms are impLs'd. But to proced. 
 
 ' The Emperor jV-aximian went into Gaul in the 
 
 * Beginning of his Reign, againft Elian and Aman- 
 ' dus^ whom he defeated. He brought out of the 
 ' t aft a Legion cali'd the 'Thehan Legion^ confifting 
 
 * entirely ot Chriftians \ and when he would have 
 f made ufe of them to perfecute the Chriftians, as 
 
 U 2 ' the 
 
 (n) Sfe fkurfs Bcclef, Hijl, p, 287, 292, 293, 294, and 
 344. 
 
[ U8 ] 
 
 the other Legions, did, ihey refiis'4 to obey him. 
 The Emperor to refrefh himfeif after the Fatigue 
 of liis March, (laid \t a. Place in the ^Jps near Oc- 
 todura^ now Martinachy in Valots j aad the T^he- 
 ban Legion was then near Agauna^ at the Foot of 
 the Alps^ which is at prefent called Great St. Ber- 
 nard. Maximian enraged at their Difobedience, 
 commanded the Legion to be deciinated^ and re- 
 peated his Orders to oblige the Relt to perfecnte 
 the Chnfiians. Decimation is a military Punifli- 
 ment appointed to be infiided on a great Body of 
 Criminals, The T^heban Soldiers hearing of the 
 fecond Order that was given, began to cry out o- 
 ver all the Camp, that they wou'd fuffer all Ex- 
 tremities, rather than do any Thing contrary to the 
 Chriftian Religion. Maximian. ordered that they 
 fnould be decimated a fecond Time, and that the 
 Remainder of them fhoa'd obey his Orders. Thea 
 every Tenth Man v/as put to Death, according as 
 the Lot fdl, and the reft exhorted ope another to 
 perfcverc. 
 
 * They were principally encourag'd by three of 
 their General Officers, Mauritius., Exuperus., and 
 Candidus^ who propos'd ,to them the Example of 
 their Comrades, whom Martyrdom had already 
 conduced to Heaven •, by their Advice they fenta 
 Remonftrance toXheEmp>eror^ the Subftance of 
 which was this. My Lord^ we are your Soldiers., 
 but the Servants of the true God^ as we freely con- 
 f;-fs : We owe ycu Service m War., and him Inno- 
 cence : We receive Pay from you, from him Life : 
 V/e cannot obey you by renouncing God our Cre- 
 ator., our Mcftery and yours likewile, even whea 
 you rejed: him. If we are commanded nothing 
 that gives us juil Offence, v/c readily obey, as we 
 have done to this prtfent Time •, cthcrwife wc 
 v.ill obey him rather than you/ We will rea- 
 
 'dily 
 
[ H9 ] 
 
 * dily oppofe all your Enemies^ whofoever they are \ 
 
 * but t$ink not that we can be allowed to dip our 
 
 * Hands in the Blood of innocent Perfons.- Wc 
 
 * have taken our Oath to God^ before we took one 
 
 * to you, and you can place no Confidence in our 
 ■ fecond Oath, fhould we violate the firfl. You 
 
 * command us to fearch out for Chriftians, in order 
 ' to punifh them ; you need not enquire after others, 
 ' behold we arc here. Wc confefs God the Father ^ 
 
 * Author of all Things, and his Son Jefus Chrid , 
 ' we have feen our Companions flain in our Sight, 
 
 * without lamenting for them ; we rejoice at the Ho- 
 ^ nour they have had to fuffer for their God\ neither 
 ^ this Extremity, nor Defpair, hath urged us to re- 
 
 '* volt ; we have Arms in our Hands ^ but refill not ; 
 ^ becaufe we had rather die blamelefs, than live cul- 
 
 * pable ! 
 
 ' Maximian^ having no Hopes of overcoming fo 
 ^ great Conftancy, ordcr'd them all to be put to 
 ' Death, and comimanded his Troofs to furround 
 
 * them, and cut them to Pieces ! They made no 
 ^ Refiftance, but dropt their Arms, and prefented 
 
 * their Necks to their Executioners ! The Ground 
 
 * was covered with their dead Bodies^ and Streams 
 ' of Blood flowed on it I Their Number is fuppofed 
 
 * to be about Six thoufand, of which Number a Le- 
 
 * gion did generally confift. 
 
 * A veteran Soldier y named FiS^or^ who was not 
 ^ of that Legion^ but out of the Service, met him 
 ' as he was paffing along, among thofc Soldiers who 
 
 * had put the Martyrs to Death, and rejoicing cvejf 
 
 * their Spoils, they invited him to eat with them, 
 
 * and related with Pleafure what had paiTed. As he 
 
 * retired, detefling the Feaft, and thofe that made it, 
 
 * they enquired of him, if he was not alfo a Chrijli^ 
 
 * ati ? He anfwered that he was, and Ihould always 
 
 *' continue 
 
C ^50 3 
 
 ^ continue one •, upon which they indantly fell upon 
 him, and flew him (^), A?i. Dom. 285 (p). * 
 
 The next Inftance that I would mention is St. 
 Vi5for of Mar fellies ; it is certain, faith Fleury^ 
 *" That he fuftered Martyrdom by Order of the pre- 
 ' fent Emperor Maximian^ and after the 'fhehan Le- 
 ' gion \ he was a Chrijiian Soldier, and fo zealous, 
 
 * that he went in the Night-time to vifit the Faith- • 
 
 * ful, and encourage them to Martyrdom \ being 
 ^* feized, he was immediately brought before the 
 
 * Prefe5fs^ who exhorted him not to refign his Ex- 
 ' peclations, and the Favour of his Prmce^ for a 
 ' dead Man ; fuch they took Jefus Cbrift to be. He 
 
 * anfwered with Abundance of Freedom, which* 
 
 * drew upon him the Looks and Infulf^ of all the 
 ' Infidels about him -, but becaufe he was a Perfon 
 *• of Diftindion, the Prefers referred him to the 
 
 * Emperor himfelf ; and he fhewing no lefs Conilan- 
 
 * cy at his tribunal •, the Emperor being highly in- 
 
 * cenfed, ordered him to be dragged thi'ough the Ci- 
 
 ' ty -, 
 
 {0) See Tleurfs Ecclef. Hijl. p. ^9$, 496. 
 
 (p) The Account which Doftor Canje gives of this memo? 
 rable Event, is fubftantially the fame : He only adds from 
 MarciuSy * That there was another, Mauritius, Commander of 
 5 a Legion in the Eaft (mentioned in the Greek Menologie:) who, 
 
 * together with Seventy of his Soldiers, was condemned by, and 
 ' faffi;red under, this fame Emperor Maximianus, for refufmg 
 f to do Sacrifice ; their Martyrdom being recorded by Simeon 
 f Metaphraftes.'' See Cav. Primit. Chrifi. />. 431. to 436. 
 
 St. Cyril likewife confirms the aforefaid Relation ; and AU 
 ^ert Kran^ius fpeaks of fome Martyrs of the Theban Legion, 
 ^hofe Bodies vyere removed Xo Brunfwick. Saxonick 7. 16. 
 Grotius. 
 
 Eucherius, Bifhop of Lyons, afferts, that from Mauritius, 
 pommander of the aforefaid Legion, the Town of Agaunum, 
 \[i Sivitzerland, was afterwards called St. Maurice. 
 
 Guiliman, in his Hiftory of Switzerland, declares, that that 
 iNation pays a great Veneration to the Memory of the famous 
 Martyr Mauritius, Commander of the Theban Legion » Fid, 
 franc. Guiliman, de Rebus Hdvef. lib. i. Cap. 15. 
 
f ^51 ] 
 
 ty ; wherenpoto. they tied him Hand and Foot,^ 
 a id drag'd hhn in this Manner, expos' d to the 
 Blows and Injults of the Populace ; whith every 
 on-j cho't they had been criminal if they had not 
 oiTtr-^id. Flevvas then bro't back mangled and bloor 
 dy to the Tribunal of the Prefers ; and believing' 
 him faiiiciently humbled by this Ufage, they ftili 
 prelled him by the Reafons which the Pagans com* 
 monly made Ufe of. The Martyr on the other' 
 Hand, encourag'd by this Beginning of a Vi£lory^ 
 anlwercd them, expreffing his Fidelity to the Em-' 
 peror^ and Contempt of their falfe Gods, After 
 which the Prefers laid to him, ViElor^ will you 
 not leave off Philofophizing ? Chufe in one Word, 
 either to appeafe the Gods^ or miferably to perifh. 
 ' Since you have made tliis Propofal to me, fays 
 he, it is necelTary that I ftiou'd confirm my Dif- 
 courfe by my Example. I defpife your Gods ; 
 I confefs Jefus Chrift ; inflidt on me all the Tor-» 
 ments you can invent. The Prefers being enra-' 
 ged, and one of them being willing to torment 
 him more than the other, they were divided in 
 their Opinion ; one of them named Eutichius re- 
 tired, and the Charge of tormenting the Martyr ^ 
 fell upon Jfierius, He ordered him to be bound, 
 and very cruelly tormented a long Time. The 
 Martyr held his Eyes fix*d towards Heaven, pray^ 
 ing for Patience, which was accordingly granted 
 him ; Jefus Chrift appeared to him, holding a 
 Crofs in his Hands, and faid to him. Peace be 
 with you Victor ; / am Jefus ^ who fuffer in the 
 Perfons of my Saints : Be of good Courage, I will 
 affift you in the Combat, Thefe Words difperfed 
 both his Grief and Torments. Then began he ta 
 praife God with a chearful Countenance -, and the 
 Executioners being fatigued, and feeing they' 
 eou'd prevail nothing with him, the Prefect or-* 
 
 ' dcre4 
 
1 152 i 
 
 * dercd him to be taken from the Rack, and put in- 
 ^ to a very dark Dungeon. 
 
 * At Midnight Jefus Chrift fent his Angels to vi- 
 
 * fit him ; the Prifon was open and fiU'd with a 
 
 * Light brighter than the Day •, and the Martyr fung 
 
 * with \htAfigels the Praifes of God. Three Soldiers 
 
 * who guarded him, feeing this Light, threw thcm- 
 
 * felves at the Feet of the »S^/«/,begg'd his Pardon, 
 
 * and defir*d Baptifm •, whom he inftru6led and 
 
 * baptized. Thtir Names were Alexander^ Longi- 
 
 * ms and Felician. The next Morning this being 
 
 * known, the Emperor fent his Officers, and brought 
 
 * them to a publick Place, where the whole City 
 
 * was alTembled together. The three Soldiers faitli- 
 
 * fully perfevering in their ConfefTion, were behead- 
 
 * ed ; and after a fesv Days Vi^or himfelf was put 
 
 * to a very cruel D^^/^, which he endured with an un~ 
 
 * Ihaken Magnanimity ; his Feet being firft cut off, 
 
 * and his Bones broken and crufh'd under the 
 
 * grinding Stone of a Hand-mill, his Head was at 
 
 * laft cut off iq): 
 
 Monfieur Fleury., fpeaking of Conftantius, faith, 
 
 * That he, as well as other Emperors^ had a great 
 
 * Number oi Chriftians among his Officers, arid 
 
 * in his Houfhold •, he gave them their Choice, ei- 
 
 * ther to Sacrifice and continue in their Pcfts^ or to 
 
 * be banifh'd his Prefence, and lofe his Favour if 
 
 * they refus*d. Many preferred their /^w/J^r^/ J;^/^- 
 
 * reft; to their Religion \ hut fever al continued fled- 
 
 * fait in the Faith (r).* 
 
 * But they were all ail'onifhed when Conftantius 
 
 * declared, that he efteemed the Ap'ftates as felf-in- 
 
 * terefied and bafe Perfons, fuppofmg that they 
 
 * would be as treacherous to him, as they had been 
 
 * to their Ccd \ and therefore difcharged them for 
 
 ' ever 
 
 (q) See F/eur. Ecchf. Hip. /. /97-8. 
 ' (i) illJl.Lcdef. ^21. 
 
[ 153 ] 
 
 * ever from his Service. On the conti'Jlry, he look'd 
 ' upon the other as worthy to be efleemed his be ft 
 
 * Friends, and the faithfukfr Guard he could intruft 
 ' himielf and his Empire with.' 
 
 . Doctor Diipin.f in his Ecclefiaftical Hiftcry^ ob- 
 ierving, that St. Bnfil gives an Account of the Lifs 
 of St. Gordus ; he fays, ' That tins Saint v^as ac 
 \ Cefarea^ and that he had the Command ot a lujn- 
 
 * dred Men in the Emperor^ s Army •, tiiat in his Time 
 ' a furious Perfecution was raifed againil the Church ; 
 ' that then this Saint, of his own Accord, quitted 
 
 * his OfFice 'of Captain^ and retired to a folitary 
 ' Flace ; that after he had been there exercifed, pu- 
 
 * rifed and prepared for the Combat, he came into 
 
 * the City one Day, when all the Pjople were af- 
 
 * fembled to fee a publick She-iv^ which was prcfent- 
 
 * ed upon the Theatre^ and declared who m was, 
 
 * and fuffered Martyrdom^ as was believed, under 
 
 * Licinius : Now, tho' the forward Zeal of this pi- 
 
 * ous Soldier^ as Dupin juftly obferves, neec'.s aa 
 ' Excufe, yet there was certainly lomcthing noble ia 
 Mt ! ' 
 
 St. Bafil^ in x!i\t Hificry of the forty Marhrs 
 that fuiTered under Licinitis, obferves, ' That they 
 ' were forty Soldiers, who being at Seh^ftia duiirg 
 ' the Perfecution of Licinius^ . declared that th'.y 
 
 * were Chrifiians. When the Governor of the City 
 ' fiw that their Conflancy could not be (b^iken, nor 
 ' they by fair Means perfuaded to chav.g':- their 
 
 * ReVgion^ he ordered them to be expof-:-'' in ■''^- ^ 
 "• Night all naked to the Rigcur ot tlie /^/r, 
 
 ' Time when a Pond near the C>ty v/ar qi; - 
 ' over. They all rTolved to endure this 
 
 * with Conftancy •, but one of them beirg r 
 
 * with Pain, renounced rhe Faith of JeUs ^ 
 
 * but he loft his Sou!, and could not fave h. ^ ; 
 
 * For he was no fooner put into warm W^c: . ^ 
 
 X 
 
[154] 
 
 ^ bring fome Heat into him again, but he expired, 
 ^ However God permitted that the Number of the 
 ' forty Martyrs fhould be compleat *, for one of 
 ' their Guards perceiving the Angels, who diftribut- 
 
 * ed to each of them a Crown^ made ProfefTion of 
 ' being a Chriftian, and put himfelf into their Num- 
 
 * ber, and was baptized in his own Bloody and faved 
 
 * by his Fai^h. The next Morning they were all 
 
 * burnt, and their Afhes thrown into the River.' Ba- 
 fH adds, ' That the Mother of one of thefe Martyrs 
 
 ^exhorted him to fuffer boldly (f). 
 
 Having premifed fuch Confiderations as I tho't 
 neceiTary, to enlighten the labouring Subjedl ; I 
 proceed to confider the particular Inftances, that 
 our i^uthor has adduced in Favour of his Senti- 
 ments. The 
 
 1. Of which is Socrates^ V.' p. g. who is repre- 
 fented by Mr. S. as faying, ' That Injury is to be 
 ' done upon no Account •, nor if you have fuffered 
 
 * Injury, are you at Liberty to take Revenge, as 
 
 * the Vulgar believe, ^c/ 
 
 I A nfwer, that what Socrates fays, is very juft 
 and true : Private Revenge in Society ^ in ordinary 
 Cafes, or r<!pelling t orce by Force, is irregular and 
 uniuft, as I have before obferved •, and therefore 
 th:s Inftance is quite befide the Point in Difpute. 
 
 Isn't it fomething ftrange, that our Author 
 fhou*d bring in a Sentence of that eminent P^^<3;^, 
 to condemn his known Pra5iice •, and ufe the Gen- 
 tleman's Magazine as his Voucher to this Pur- 
 pofL% The 
 
 2. Inftanc^ that our Author advances, is Am- 
 hrofe^ a Chriftian Father^ V, p. 15. who upon 
 t:itfe Words of our Saviour, refped:ing the two 
 ^Hvords that the Difciples fpoke of, It is enough ;. 
 iaith,. *- O Lord, why- commanded thou me to buy 
 
 "-^ 
 (Sy Vid, Dupin'i SccleJ.UiJi, fourth Cent. p. 155, 1560 
 
[ »55J 
 
 * a Sword, who forbiddeft me to fmite with it ? 
 
 I'o which I reply ; 
 
 1. That even by our Author's Manner of citing 
 Ambrofe*^ Words, the Cau.fe I am defending, is 
 proved by this Sentence, ' Unlejs perhaps a Defence 
 •' he prepared \ pray what elfe is the Defign of the 
 Affoctation^ but the Defence of our Liv.es and Pro- 
 perties^ together with due Preparation for it ; which 
 the Sermon our Author oppofes, was calculated to 
 encourage. 
 
 2. Mr. S. or \ii^ Apokgift^ has not cited yfi^/^- 
 hroJe\ Words fairly \ which are thefe, ' Unlefs 
 
 * perhaps a Defence be prepared, not willingly ne- 
 ' ceflary, the Law neverthelefs does not forbid to 
 
 * flrike again {t) ^c' 
 
 3. To take Ambrofe^s Words in our Author^ % 
 Senfe, as oppofing all JVar^ makes him contradict 
 himfelf in the very PaiTage he cites from him ; for 
 therein he owns the Lawfulnefs o^ preparing for De^ 
 fence -, 'tis true he fays, ' It is not willingly necefla- 
 
 * ry ;' and we join with him heartily, and wou'd 
 be glad there was no NecefTity of it ; befides, he 
 acknowledges that the Law does not forbid to ftrike 
 again, and that it is equitable in i:(elf, ^ That in the 
 
 * Law there might be learning of Equity.' 
 
 Befides it makes him contradid himfelf elfewhere, 
 not only in that PafTage I have before cited from 
 him, in which he exprefly declares for Defhifive 
 War^ but likewife in this that I fball now mention ; 
 his Words are thefe \ 'How gxQ2it Juftice is, may be un- 
 X 2 ^ derflood 
 
 (t)"-' Cur haberi precipis quod vetas promi, niii forte ut fifc 
 f parata defenfio non ultro neceffaria, ut videar potuiffe vindi- 
 
 * cari, fed nolulffc, lex tamen referrire non vetat ; et ideo fbr- 
 f taffe Petro duos gladios ofFerenti, fat ell dicit, quafi licueri^ 
 f ufque ad evangelium, ut fit in lege, equitatis eruditio in eyan- 
 ? gelio jjonitatis perfe^io, Ambrof, Lib. 7. m Lucam^ 
 
[ 156 ] 
 
 / derflood from this, that it is to be excluded from 
 
 * no Places, Pcrfons, or Times -, but is to be kept 
 
 * even to Enemies ; fo that if a Place or Bay is ap- 
 
 * pointed for Battle with an Enemy ^ it is reckoned 
 
 * contrary to Jnftice to come before \}ii^ Flace ox 
 ' ^Time \ if indeed our Enemies huve been more ve- 
 
 * hement and unfaithfuh and to fjch as have hurt us 
 
 * more^ 2i more vehement Revenge is returned •, as to 
 
 * tlie Midianitcs^ vvlio by their Women, made ma- 
 
 * ny of the Je'wijb Y<cO'^\^ to fm : It^is evident 
 ' therefore, that even in V/ar^^ Faith and Jujlice 
 
 * mufc be kept (?/).' ' . ' ^. •'■ 
 
 But the chief DiiTiCuky in :?^.mhrofe^sYiO\'^i^^ is in 
 the Utter Part of the Paragraph, ' That in the Lavj 
 
 * there m/ight be learning of Equity^ but in the Gof- 
 
 * pel a FerfeBion of Gocdncfs.^ 
 
 Now the Meaning oi /Imhrefe, in the afbref^id 
 Sentence, can, in a Confirtcncy with the reft of the 
 Paragraph, and other l*aflages cited from him, be 
 no other than this, viz, Tho' the Church under the 
 Jewif'j Difpenfation, or Minifiers of it, us'd a tem- 
 foral Sivord^ in the Exercife of their Bifcipline upon 
 ^ranjgrejjcrs -, yet that ur.der the Gofpel the Officers 
 of the Church are to ufe a fpirituaJ Sword only in 
 their Bifcipline upon Offenders^ for this Reafon, 
 becaufe that under the former Difpenfation, God's 
 Equity or Right eoufrefs was peculiarly difplay'd ; 
 and under the latter, his Goodnefs, Now thefe 
 
 three 
 
 (u) ' Quantum autem y?.//c7 fit ex hoc iRtelligi poteft, quod 
 ^ ncc locis rec perfonis, nee temponbus excipitur, quae edam 
 
 * Koilibus reicrvatur, ut fi confiitutus lit cum hofte aut lo- 
 
 * cus aut dies prcelio, 2.d.vtr(\isjufiinam putaretur, ut loco pre- 
 
 * venire z.Mt teir.pore, fiquidem vehementioribus hofiiibus et infi- 
 ' dis et his qui amplius lefennt, <vehe7Jientior refertur Jiltio, ut 
 *Midi2nitis, qui per muliere? fuas plerofque pcccare lecerant ex 
 *■ plebey/^y^j;'z^///i— liquet, igituretiam in belio fidem et juilitiara 
 
 * icry..re oporterj;.* Amhrof. Cep. 29, /. IJ. ^om. 4. Eait. 
 Aiii'xt^erp. 
 
E ^57 ] . 
 
 three Things confirm this Interpretation oiAmhrofe\ 
 Words, viz. 
 
 1 . That it agrees with the reft of the Paragraph, 
 and what is cited from him elfe where. 
 
 2 . The Words of Chrift^ which he explains by 
 them, were fpoken to a Minifter. And^ 
 
 3. This was the prevailing Sentiment of the pri- 
 mitive Church (with which undoubtedly Amhrofe a- 
 greed) as I have fhewn before •, to which I wou'd 
 add thefe few Words •, Cyprian faith, ' That God 
 ' commanded the THJohedimt to be Jlain by the 
 ' Priefts., whom he conftituted Judges tor a Time, 
 
 * and then indeed they were kill'd with the Sword ^ 
 ^ faith ^^,— but now the Proud and Obftinate are 
 ' ilain by the fpiritual Sword, while they are caft out 
 'of the Church (;^);' 
 
 Aitguftine fpeaks to the fame Purpofe, as follows •, 
 I The Prieft Phineas^ faith he, run thro' with the 
 ' avenging Iron (viz. the Sword) the Adulterers 
 
 * found together •, v/hat was even then fignified con- 
 ' (^rning Degrading and Excommunication, is to be 
 f done at this Time, when in the Difcipline of the 
 ' Church the vifible Sword ceafsth (y).^ 
 
 'Tis flf y that our Author fhou'd fo much wrong 
 that excellent Father Amhroje., in mifapplying to the 
 Defence of the State^ what lie only fpake of the Dif- 
 ei-pline of the Church. The 
 
 3d Inftance that Mr. S. brings, is Juftin Martyr^ 
 V. p, ^^. who fpeaking of this Prophecy, ^at Na- 
 
 tion, 
 
 (x) ^ Interfiei Dcus jufTit non obtemperantcs a facerdotibus 
 
 * fuis, judicibus a fe ad tempus conllitutis, et tunc quidem^/^- 
 
 * dio, occidebantur,— nunc autem fplritiiali gladio fuperbi et 
 
 * contumaces necantur, dum de ecclefia ejiciuntur.' Cypr. E- 
 pifi. 1 1 . Lib. I . 
 
 (y) * Phineas facerdos, inquit, adulteros fimul inventos ultQ-^ 
 
 * referro transfixit, quod utique de degradationibus et excom- 
 
 * municationibus ligni£citum eft, faciendum in hoc tempore, 
 ' cum in Ecclefis diiciplina gladius viiibilis fuerit celTaturij^.* 
 hik de Fide et Opgribus, Cap. 2, 
 
tionjhallnot Uftup Sword againft Nation^ neither Jh all 
 they learn War any more — fays, ' That this is thus 
 
 * fuh^ikd, you have Grounds to believe ; for wc 
 
 * who in Tim s paft kili'd one another, do not war 
 
 * or fight with Dur Enemies.' 
 
 To wiiich I anfwer \ It is very true, the Prophecy 
 is fui'nil'd in its fpiritual Senfe (in fome Degree) by 
 the peaceable Temper and Behaviour of Chriftians 
 towards each other, by their Averfion to all Ap- 
 pearance of Rebellion againft their rightful Gover- 
 nors^ and likewife by their Abhorrence of, and Op- 
 pofition to that Abomination, Offenfive JVar / 
 
 That this is Jujlins Meaning, appears from the 
 Words which Mr. S. has cited from him •, ' For we 
 
 * who in Times pail kilfd one another, do not war 
 ^ or fight with our Enemies.* And likewife from 
 tlie following vVords of the fame Apology (pre? 
 fciited to 'Tttus Elius Adrianits) fpeaking ot the 
 Change that the Chriflian Religion wrought upon 
 them, he laith, * Formerly we delighted in De- 
 
 * bauchery^ but now we love nothing but Purity 
 
 * We hated one another j but now fince the Comirig 
 f of Jefus Chrijl^ we live familiarly together, and 
 
 * pray for our Enemies ; we endeavour to convert 
 
 * our Perfecutors^ to the End that they may live 
 
 * according to the Precepts of Jefus Chrift ('z).' 
 
 To the fame Purpofe Ignatius fpeaks, in his E- 
 piflle to the Epheftans (which was wrote An, Bom, 
 1 06) having mentioned their Perfecutors, he faith, 
 
 * Oppofe to their proud Boaftings, your Humility ; 
 ^ to their Injuries, your Prayers ; tp their Errors, 
 
 * your Stedfaftncfs in the Faith j to their Brutality, 
 
 * your Courtefy.' 
 
 Agreeable hereto Poly carp ^ in his Epiftle to the 
 Philippians (wrote in the Year after Chrift 108) 
 iaith, ' Pray for Kings, Princes , Powers ^ for thofe 
 
 (a^) Vid, Fhurfs Ecclef. Bifi. p, 201. 
 
[ ^59 1 
 
 * that perfccute and hate you, and for the Enemies 
 
 * of the Crofs, to the End that the Fruit of your 
 
 * Faith may be manifeft to all the World.' 
 
 But to fuppofe, with our Author^ that Juftin 
 Martyr dcfigned, by the aforefaid Paffage, to op- 
 pofe Befenjive War, is to make him inconfiilent 
 with himfelf ; for he, in his fecond Apology, pre- 
 fented A. D. 150, plainly manifefts his Approba- 
 tion of it, by addrefling the Emperors in the follow-^ 
 ing Manner : ' We earneftly endeavour every where, 
 
 * and before all other Things, faith he, that the Tri- 
 
 * i^ute Money and Contributions, be brought into 
 
 * thofe Colle6feors who are appointed by you, even 
 
 * as we are taught by him (/. e. Chrift) wherefore 
 
 * we adore God alone, and we gladly ferve you in 
 
 * other Things, profefling that you are Emperors and 
 ' Princes of (/. e. among) Men ; and at the fame time 
 
 * praying that, together with your imperial Power, 
 
 * ye may be found by Experience to pofefs a found 
 
 * Mind {a).^ Now, does not their Care about the 
 tribute- moneys, a good part of which was applied to 
 the Maintenance of Soldier Si and their Declaration 
 of ferving the Emperors in other Things, that did 
 ftot relate to their religious Worfhip ; i. e, in all 
 Things of a civil Nature, plainly, imply, and evi-* 
 dence the primitive Chriflians Approbation of a IDe- 
 fevfive IV ar ? 
 
 Befides, our Author'* % Glofs upon Jufiin^s Words^ 
 does not only charge Inconfiftency upon that vene- 
 rable Man, butlikewife manifold and palpable Weak-- 
 Befs, which is very uncharitable I 
 
 I. In 
 
 (a) * Vefligalia et collationes, eis qui a vobis funt ordinati 
 
 * exa-filoribus, prze omnibus ubique inferre contendimus, quein- 
 *adinodum ab eo [Chriftc) fumus inftitati-. Proinue nos iblun* 
 *' Deum adoiamus, et vobis in aliis rebus leti infervimus, impe- 
 
 * ratores ac principes hominum efTe profitcntes, et iiniul pre- 
 
 * cantes, ut cum imperiali poteftate, fanam quoque mentem ob- 
 < tifleie compcriamini.' Jujiin Martyr in Apolog. fecunda. 
 
[ i6o ] 
 
 1 . In concluding he imagined, that by the peaceable 
 Temper and Behaviour of a few Chriftians (compa- 
 ratively) who had then no national Eflablifhmert or 
 civil State, either of great or fmall Dimenfions, that 
 the aforcfaid Prophecy^ which fpeaks of Nations not 
 lifting up Sivord f.gai}ijl Nation^ fnould be fulfilled 
 literally ; Is a fm.all Number of People, fcattered up 
 and down, in various Countries, proceeding from 
 different Nations, and having no Form of civil Go- 
 vernment among them, a Nation ? And, 
 
 2. That in an Apology defigned to vindicate the 
 Chriftians of that Time, and obtain Favour for them 
 from the Emperors^ he fliould offer any Thing that 
 diredlly tended to ftain their Chara6ter,and incite the 
 Emperors Refentments againft themi, of which kind 
 this Notion of reje6ling T)efenfive TVar intirely moil 
 certainly is j for v/hat is it in EfFe(5l, but to addrefs 
 the Emperors in the following Manner ? 
 
 -* Dread Sirs^ May it pleafe your Majefties to con- 
 
 • fider, that we Chrifiians cannot, in a Confiftency 
 
 • with the Principles of our Religion^ alTift you, by 
 
 • bearing Arms in Defence of your Crewn and Dig- 
 
 • nity^ in the Defence of your Empire againft your 
 
 • Enemies, however you may com.mand us notwith- 
 
 • ftandirg •, tho' v/c have a fincere and ftrong Re- 
 
 • gard to tht Safety of your P erf on and Empire^ yet 
 
 • our Religion v/ili not fulfer us to exprefs it, in the 
 
 • Protection of either, by oppofing Force to Force. * 
 
 Now can we imagine that fuch a Declaration 
 ^ou'd be a good ExprelTion of Loyalty to their 
 Prince^ or P^egard to their Country^ or that it 
 wou'd have any Tendency to induce the Pagan Em- 
 perors^ to entertain flivourable Sentiments of a Re- 
 ligion^ that equally oppos'd the cleareft Didates of 
 human Reafcn^ and the moft valuable Interefts of 
 t\\'i\ Society/, or to Hiew any Favour to the Profef- 
 fors of it ? In a Word, as 1 humbly conceive, the 
 
 aforefaid 
 
[ i6i ] 
 
 aforefaid Glofs turns Juftin Martyr^ s Apology for the 
 Chriflians into an Impeachme^it of them, and Invec^ 
 five againfl them : But for my Part, I know no 
 Reafon we have to think, that Juftin was a Man 
 of fuch a weak Mind, as to offer a Satyr inllead of 
 k Panegyrick ; or to ad: the Part of an Accufer, in- 
 llead of an Apologift. ■ But to proceed : The 
 
 4th Inftance that our Author advances, is that of 
 Athenagoras^ V, p. 42^ 43. who in his Apology to 
 th^ Roman Emperors^ M. Aurelius Antoninus^ and 
 M. Aurelius Commodus^ declares, ' That they made 
 ' thefe Words of our Saviour their Rules and Dog' 
 \ ma^ s^ namely, To love their Enemies^ hlefs them 
 ' that curfe you^ pray for them that perfecute yoUy 
 \ &c. Agreeable hereto he obferves. That the 
 
 * Chriftians of that Day, lov'd their Neighbours, 
 ' and exercis'd Innocence and Purity of Life, alTu- 
 ' ring them, that they cou'd fuffer no Evil of their 
 
 * Perfecutors, tho' it ,werc to the Lofs of their 
 ' Lives, which cou'd be of any Value, when com- 
 
 * par'd to that exceeding great Reward, which God 
 ^ wou'd give them hereafter.' 
 
 Anf. This Speech of Athenagoras, is very found 
 ^nd wholcfome, aind perfectly confident with our 
 defenfivc Principles. We blefs God we can declare, 
 with the fame Truth and Juftice as AthenagoraSy 
 That all who fear God among us, who are for De- 
 fenjive War^ make the aforefaid golden Words of 
 bur Saviofir^ the Rule of our Condu6b likewife, 
 whatever our Author imagines to the contrary not- 
 withftanding ; tho' he is pleas' d to put us in the 
 fame Box as the primitive Apologifts did the Pagans, 
 
 ' Here, Reader, faith he, V. p, 43. were Bif- 
 
 * ciples^ that inftead of conftruing away the greateft 
 
 * Part of the Force of their Mailer's Precepts^ took 
 
 * up their Cro[s^ deny'd tbemf elves ^ and faithfully 
 
 y fpradi- 
 
i 162 ] 
 
 ^ pra(5bifed them.* On which Words, allow mc t^' 
 ^ propofe a few Queries. 
 
 ^ery i. Is it then the chief Force of Chrift's 
 Precepts to abftain from Defenftve War? But where 
 are thefe Precepts to be found ? 
 
 ^ery 2. Where is the Self-denial 2r^ Crofsmht- 
 ?ng freed from the Labour and Exfence of preparing^ 
 for the Defence of our Country ? 
 
 ^lery 3. If the Chief Force of Chrift's Precepts^ 
 the chief Weight of his Crofs^ and of Self-denial., 
 Confift in being freed as aforefaid from Charge and 
 Fatigue ; then are not the Difficulties of Religion as 
 light as a Feathery and very agreeable to the corrupt 
 Inclinations of Nature, which verge to Mon^ and 
 Eafe ? 
 
 In the mean Time, we heartily forgive our Au- 
 thor's /«i;^^)r\'i?, and pray God to' pardon his Uncha- 
 ritahlenefs and Perfecution^ and blefs him with a 
 found Mind, and all other needful Mercies, for 
 Time and Eternity. 
 
 Now inafmuch as the aforefaid Inftance of Atht- 
 Tiagoras^ exprefly refpedls P'erfecution^ it is quite be- 
 fide the Poiiit in Queftion, and therefore defer ves 
 fio more Notice ; however, I fhall beg leave ta 
 add a few Words. 
 
 * Hie complains, fays Monficur Fleury^ to the 
 ^ two Emperors^ Marcus AureliuSy ^nd Lucius Ve- 
 ^' ruSy that the Chiiilians are the only People whom? 
 
 * they per fecute^ on Account of their Name, whilft 
 ^ all others aire permitted to live according to their< 
 '^ Laws 2Lnd Religion/ ' Our Perfecutofs, faith he, 
 *' are not contented with depriving us of our Goods 
 
 * and Honour, and whatever elfe the Generality of 
 *" Mankind look upon as valuable, for we defpifc 
 *'it all— But they attack our Perfons and our Lives i 
 "^ — It depends upon you, moft great and wife Prin^ 
 ^cesy t© defend us by the Laws (h)/ 
 
 I maf 
 
 f^> VUiflturfi EccUf, Uijt, f, 208-9. 
 
C i63 i _ 
 
 i may add, that Athenagoras is fb far from being 
 againft Defenfive War^ in his Apology, that hevir^- 
 tually and confequentially juftifies it ; for in his An- 
 fwer to the Calumny of eating human Flefh, he 
 faith, ' We are not contented with meer Juftice^ in 
 
 * returning like for like ; but we go farther, and 
 
 * propofe to ourfelves Kindnefs and Patience. Since 
 ' we hold fthefe Maxims, can we be call'd Murder ers,^ 
 ^ without the greateft Folly ?* And fpeaking to 
 the Emperors^ he faith, ' We are alike in every 
 
 * Thing, being obedient to Reafon^ without prc- 
 
 * tending to mailer it (c),* Obferve, by the by, 
 that Athenagoras was fir frpm our Author's Opini- 
 on, of judging it to be an Evil in itfelf, to refift, 
 or to return like for like. For Brevity's fake, I 
 fliall offer no more at prefent upon this Inflancc, 
 only remember the Reader, that what has been faid 
 upon the Inftance of Jufiin Martyr^ is applicable 
 here : And fo proceed to the 
 
 5th Inftance, that our Author is pleas' d to adduce, 
 which is "Tertullian^ V- p- 45. who faith, ' How 
 
 * ihall he fight, whofe Sword is taken from him by 
 
 * Chrift ? Fortho* the Soldiers came to John^ and 
 ^ received a Forn^ of Obfervation, if alfo the Cen- 
 
 * turion believ'd, yet Chrift, by difarming Peter, 
 
 * difarm'd every Soldier afterward.^ 
 
 I Anfwer, that T'ertullian's Words, immediately 
 before and after what our Author has cited from 
 him, ftiew his Meaning, viz. That he only op- 
 pos'd fijch ^ars as involved Perfons in Idolatry y 
 iSc, finful Swearings or at leaft endangered their 
 Innocence : His Words are thefe ; 
 
 * Hence, lately there arofe a Difpute, whether a 
 
 * Servant of God^ cou'd accept of the Adminiftratl^ 
 I on of kny Dignity or Power, in Cafe he cou'd 
 
 Y 2 *kee|i 
 
[ i64] 
 
 ^ keep himfelf untainted from all Appearance of 
 
 * Idolatry^ either thro' feme Favour or Subtlety ? 
 
 * We grant, fays he^ that he may fucceevi to 
 
 * fome, in cafe he neither Sacrifices himfdf, nor en- 
 
 * courages Sacrifices by his Authority, or />/^c^i them, 
 
 * or appoints any to take Care of the l^emples^ of 
 
 * procures 'their Revenue, or puts forth Sheivs ot him- 
 
 * felf or the Publick, or prefides at the Feafis on fuch 
 
 * Occafions, and in Cafe he pronounces or enjoins 
 
 * no Anniverfary, and does not y^^^r. 
 
 ' But now, y^jj be, i^ is queried whether a fairh- 
 
 * ful Perfon can be turn'd to JVar, or whether War 
 
 * even darkened, or aifo inferior, to which there \% 
 
 * not a NecelTity o^ Sacrifices, br capital Punilh- 
 
 * ments, may be admitted to Faith \ it doesn't luii:, 
 
 * faith he, to join a divine and human Sacrament *, 
 
 * the Banner of Gijr//?, and the Banner of the D^i;// ;j 
 ' the Camp of Light and of Darknefs -, ohe Soul 
 
 * cannot be bound to two, God and C^Jar- —-l^hen 
 he exprejfes what our Author has cited, and after- 
 wards jays, ' But alfo when the Converfation of di- 
 
 * vine Difcipline is not only endangcrM by Deeds, 
 ' but by Words. — He has fallen therefore into Ido- 
 ' latry, who has honoured an Idol with the Name 
 
 * of God. — But I fpeak truly, it is a cullomary 
 ' Fault, thro' the Ignorance offome, who are ig- 
 
 * norant that they muft /wear by Hercules : Moreo- 
 
 * ver, what is folemn Swearing againft a Thing, by 
 
 * thofe you have excepted againft, but a betraying 
 
 * of Faith with Idolatry ? Who doesn't honour' 
 
 * thofe by whom he (wears (d) P} 
 
 * Upor^ 
 
 fii) ' Hinc proxime difputatio oborta eft, an feryus Dei ali- 
 •* cujus dignitatis ut poteftatis adminiftratio;iem capiat ? fi ab 
 
 * omni fpecie idololatrue intaftum fe, aut gratia aliqua, ut aftur 
 
 * tia etiam preftari poffit. 
 
 * Cedamus itaque fuccedere alicui poffe, r^to^^ facrificet^ntf 
 ^ que facrificiis audloritatcm fuam i^ccomraodet, non hoAas lo- 
 
 " -'- ^ ^ - - ' ■ ■ icet^ 
 
[ i65 J 
 
 Upon the aforefaid Words ofTertuIliany I wou*d 
 pbferve briefly thefe few Things •, namely, 
 
 1 . That he puts military and civil Offices upor^ 
 ^ Par, , and informs us that they were both quefli- 
 on'd at that Time ; I mean the Lawfulnefs of 
 both ; and no Wonder, feeing finful Terms were 
 propos'd, fuch SiS /wearing by Hercules y or by the 
 Emperor" s Genius, which Tertullian fays in his Apo- 
 logy^ was, in Effed, to give divine Honour to he- 
 vils : He like wife, obferves, in the Words I have ci- 
 ted, that the Oath of Fidelity to God., and to thq 
 Prince, were, under fuch Circumftances, inconfi- 
 ftent Things. But, 
 
 2. He fpeaks not a Word of the Unlawfulnefs of 
 Defenjive War^ in its own Nature. And there- 
 fore, 
 
 3. The Word« cited by our Author^ muft be 
 ^aken in a reftrained Senfe, as fignifying Chrift's 
 prohibiting our Ufe of the Sword^ at fuch Times 
 when it involves us in Idolatry ^ or endangers our. 
 Innocence. 
 
 The, 
 
 \ cet, non curas templorum deleget, ncin vedligalia eorum pro- 
 
 * curet, non fpeftacula edat de fuo ut de publico, ut edendis 
 
 * prefit, nihil folenne pronunciet vel edicat, ntjuret quidem.— 
 
 * At nunc de illo queritur, an fidelis ad militiam converti 
 
 * poflit, et an militia ad fidem admitij, etiam caligata vel infe- 
 
 * rior quoquc, cui non fit neceflitas immolationum vel capitali- 
 ' um judiciorum ; non convenit facramento divino et humano, 
 ^ Jigno Chrijii ^xfigno diaholt^ callris lucis et caftris tenebrarum : 
 
 * non poteft una anima duobus deberi, Deo et Caefari. 
 
 * Sed enim cum cbnverfatio divinae difciplinae non fadis tan- 
 « turn, fed verbis periclitetur j— cecidit igitur in idololatriam^ 
 
 * qui idolum nomine Dei honoraverit. 
 
 * Ceterum confuetudinis vitium eft, me Hercule dicere, acci- 
 
 * dente ignorantia quorunddm, qui ignorant jurisjurandum per 
 
 * Herculem, porro quid crit dejeratio, per eos quos ejerafti, 
 
 * quam prevaricatio fidei cum idololatria : quis enim per quos 
 « dejerat non honorat.' fgrtull, ds Idololat, p. u6^ u;. Edih 
 Z, Pari/, Notts Rigaliiu 
 
[ i66 3 
 
 The Senfc our Author puts upon ^ertullian*% 
 Words, concludes as much againft civil as military 
 Offices, ; for 'Tertullian fpeaks of both in the fame 
 Series of Difcourfe, and (hews that /wearing by the 
 Heathen Gods^ and all Approaches towards Idola- 
 try^ were equally unlawful in both : Befides it con- 
 tradids what I have before cited from his Apology^ 
 where he prays for the Succefs of the Emperor* s 
 iTroops^ and declares in the Name of the Chriftians^ 
 as their Apologift, that they bore Arms ; nor does it 
 agree with the general Scope of the Book upon Ido- 
 latry^ out of which it is taken •, or with the PafTa- 
 ges that immediately go before, and follow after \ 
 all which plainly direct to a limited Senfe. 
 
 The next Paffage from 'Tertullian^ that our Aut 
 thor has advanced, is from his Book againft the 
 Soldier* s Crown (the Occafion of which has been 
 before-mentioned) the Words are thefe ; ' Can z 
 
 • Soldier's Employment be lawful, when Chrift has 
 
 • pronounced. That he that ufes the Sword, fhall 
 ^ perifh by the Sword ? Can one who profejfes the 
 
 • peaceable Do^rine of the Gofpel be a Wctrrior .?' 
 The Original Words, truly tranflated, are. Shall a 
 Son of Peace, be engaged in Battle ? Et prelio ope- 
 fahitur filius pacis. 
 
 I Anfwer that what goes before, and follows af- 
 ter the Words our Author has cited, plainly Ihew, 
 that they are to be taken in a reflrained Senfe ; and 
 that Tertullian was not againft Befenjhe War^ un- 
 der a proper Authority^ when it cou'd be carried on 
 without incurring the Gyilt qf Idolatry : For thi]f 
 he fpeaks -, 
 
 * Nothing indeed is more unclean than Idols^ 
 
 • and fo the Crown is made a Thing facrificed to Ir 
 
 • dols^ for truly by this Rite, Habit and Ornament, 
 I the founders thereof did facriiice to an Idol ; 
 
 1 iiiprcT 
 
C 167 1 
 
 * moreover the Apodle cries aloud, Fly Idolatry in 
 
 * every Inftance of it, 
 
 ' But that I may enter upon the Cafe of the w/- 
 
 * litary Crown^ I think it proper firft to fearch di- 
 
 * ligently whether Warfare is wholly fidtable to Chrif- 
 
 * tians ? In Anfwer to which he fays ^ ' Do we be- 
 
 * lieve that it is lawful to put a human upon a di- 
 
 * vine Sacrament^ and to anfwer or agree with ano- 
 
 * ther Lord after Chrifl^ and to except againil Fa- 
 *' ther and Mother, and every Neighbour, which 
 
 * the Law commands us to honour and love 
 
 * after God ^Then he ufes thsfe Words which our 
 
 * Author has cited \ after which he farth,. * Now he 
 ^ muft keep Gentry for others more than for Chrifi^ 
 
 * even on the Lord's Day, and watch before the 
 
 * Temples^ which he has renounced, and fup where 
 
 * the Apoftle has forbid, and defend thofe Demons iri 
 
 * the Night, which he has exorcis'd in the Day— and 
 
 * ^«r»' according to the Difcipline of the Camp, what 
 
 * it is not lav^ul for a Chriftian to burn (I fuppofe 
 
 * he means Incenfe to Idols) and how many other 
 
 * Faults are there in the Bufinei^ of Camps, which 
 
 * are ta be caird Sins. — Certainly if any believe aftef 
 ^ they have engaged in War^ their Cafe is difFerentjf 
 ' as of thofe that John admitted to Baptifm^ and the 
 
 * faithful Centurion^ whom Chrift approved of i 
 
 * Having undertaken and fign'd, nor fhould they de- 
 
 * fert immediately, as many do ; nor eavil every 
 
 * Way, leaft any Thing be committed againft God^ 
 
 * which are not permitted by War itfelf ; but laftly,^ 
 
 * they mull fufFer for God^ which even the Faith of 
 ' * the Pagans equally appoints -, nor indeed docs the 
 
 * Warfare promife the Impunity of Offences, or the 
 
 * Immunity of Martyrs •, a Chriflian is ever the 
 
 * fame. — For tho* one be preft by the Neceffity of 
 
 * Torments or Punifhments, ^ofacrifice^ ordiredly 
 
 * 10^ deny » nevertheleft the Difcipline of the Church 
 
 ' wiU 
 
i i68 ] 
 
 * will not connive at him, on Occafion of that Ne- 
 
 * ceffity ; moreover, concerning that firfl Kind of 
 
 * Queflion of unlawful War^ I fhali not add fnore, 
 
 * that the Second may be difpatched ; lead if I 
 
 * fhould with all my Force rejed War, I fhould id 
 
 * vain challenge to a Bifpute about the Soldier^s 
 
 * Crown \ therefore, finally judge ^ that War is law- 
 ^ ful even to the Cafe of the CrDwn, (e),' 
 
 Here I would beg leave to obferve, that the a- 
 
 aforefaid 
 
 (e) * Nil autem immundius idolis, ita ct corona idolothetum ef- 
 ^ fcitur, hoc enim ritu et habitu, et apparata idplo immolatur 
 
 * auftoribus fuis : propterea apoliolus inclamat : fugite idolo- 
 ^ latriam omnem utique et totam. 
 
 * Eteriim, ut ipfam caufam coronse milltaris aggrediar, putd 
 
 * prius conquirendum, an in totum chriftianis militia conveni- 
 
 * at.— Credimufne humanum facramentum divino fuperduci li- 
 
 * cere, et in alium Dominum refpondere poft CiiriRuni i' Et e- 
 ^ jerare patrem et matrem, et omnem pi oxisium, quos et lex 
 
 * honorari, et poft Deum diligi precipit, licebit in gladio con- 
 « verfari, &c.— Jam ftationes, aut aliis magis faciet quam Chri- 
 
 * fto ? aut ct dominico die, et excufabit pro templis quibus re- 
 « nunciavit ? et quos interdiu exorcifmis fugavit, noftibus de-. 
 
 « fenfabit,— et cremabitur ex difciplina caftrienfi Cliriftianus, cui ' 
 
 * cremare non licuit ;- -quanta alia in deliclis circumfpici pof- 
 
 * funt caftrienlium munium tranfgreffione interpretanda ?— -plane 
 
 * fi quos militia preventos fides pofterior invenit, alia conditio 
 
 * eft, ut eorum quos Johannes admittebat ad lavacrum, ut cen- 
 
 * turionem fideiiiTimorum, quern Ghriilus probat, dum tamen 
 
 * fufcepta fide atque fignata, ut deferendum' ftatim fit, ut i. 
 
 * multis aftum : ut omnibus modis cavillandum, ne quid ad- 
 
 * verfus Deum committatur, quae nee ex militia permittuntur ;' 
 
 * at noviflime perpetiendum pro Deo, quod eque fides pagana 
 ^ condixit, nee enim delidtorum impunit.tem, aut martyrio- 
 
 * rum immunitatem militia promittet, nufquam ^hriftianus aliud 
 
 * eft, — nam et ad facrificandum et diredlo negandum, necefTitate^ 
 
 * quis premitur tormentorum fiVe penarum : tamen nee illi ne- 
 ** cefTitate difciplina connivet : de prima fpecie queftionis, etiam 
 ' militiae ipiius illicite plura non faciam, ut fecunda reddatur, 
 
 * ne fi omne ope expulero militiam, fruftra jam de corona mili- 
 
 * tari provocarim ; puto denique iicere militiam^ ufque ad caufam 
 
 * cor once, ^ Tertull. de Cor on * /. 127,- rsB. 
 
1 169 J 
 
 •aferefaid Words of Terlullmn, expreOy prove thefe 
 Things following -, namvly, 
 
 1. Tkit the Kealbn why he oppos'd the Soldi- 
 er's Crown^ was becaiife he reckon'd it idolatrous. 
 
 2. That the Kind oi JVtir which he oppos'd, Vv'as 
 fuch as involv'd Pcrions in finful Oaths (which he 
 calls Sacraments) and other criminal Compliaixes. 
 
 3. That he w^as io far f om being againfl a law- 
 ful PVar^ that he finds Fault with Ferfons fuddenly 
 defer ting of it, and caviUing agaiiifb it : And juftly 
 obf^rves. That if he rejecled War altogether, his 
 Difpute about the Soldier's Crown would be in vain. 
 
 tie likewife infinuates^ that th:^ Dtfcipline of the 
 Churchy inflidlcd no Cenfure upon fuch as behaved 
 inofFenfively under that Chara^er ; who neither fa- 
 crtjiced nor denf d their Redeemer •, and in a Word, 
 he pofitively declares, l^hat War is lawful even to 
 the Cafe of the Soldier'' s Crown -, which he had be- 
 fore fignified to be idolatrous •, i. e. in other Words, 
 That It is lawful for Chrifitans to carry on War^ if 
 idolatrous 'Terms be not impos'd ; now what can be 
 plainer than this ? Well, fhall we believe our Au- 
 't.hor or Tertullian himfelf ? Let the Reader Judge. 
 But I haften to the 
 
 6th Inftance that Mr. S. brings, which is Clemens 
 Alexandrinus^ V. ^.49. who faith, ' Neither are 
 
 * the Faces of Idols to be painted, which m much as 
 ' to regard, is forbidden •, neither Sworn nor Bow 
 
 * to them that follow Peace.' 
 
 I Anfwer, that I have before proved Clemens 
 Alex andr inns to be for War^ to which I refer the 
 Reader ; and therefore think it needleis to add here, 
 unlcfs it be jufl this. That the Words our Author 
 has cited, are fo general and indefinite, that they 
 prove nothing, unlefs it be this from their Conne6li- 
 *on:, that the primitive Chrifbians were againit paint- 
 
 ing 
 
[ 170 ] 
 
 ing SivDrds or Bozus^ which I think is befide the 
 Queftion in debate. 
 
 In the 35th Cancn of the Council of Elvira in: 
 Spain, A. D. o^oo, all Painting in Churches wasr 
 prohibiterl, left that which was paint!ed on JValls^- 
 fhould be worfhipped' •, to th's probably the Words 
 af Clemens Alexandrinus relate ; who, as Mr. 
 Smith informs us, fiourifh'd at this Time. Flev- 
 r/s Ecclel. Hift. Book 9. ^. 173. 
 
 As to what our Author cites (from Bare. Apol. ) 
 of Tertullian againft Alar don. Viz. 'That Chrifi 
 
 * teacheth a new Patience, even forbidding the re- 
 
 * venging an Injury, which was permitted by the 
 
 * Creator ; and Lib. de patien. Thar the Law finds 
 'more than it loft,, by C/^r//^' s faying, Love your 
 ^Enemies. V. p. 44.' 
 
 I Anfwei^ that the Defign of the aforefaid Book., 
 is to vindicate tlie Law againft the Obje(^ions of 
 Marcion. Accordingly 'Tertullian fays in it, * That 
 ^ Jujtice is neceffary tx) {upprds Evil— li Injujiice 
 5 be m/, y^^^^/V^ muft neceftarily be ^^(?i, and con- 
 
 * fequently all the EfFeds of it, as Severity, Anger 
 
 * and Jealoufy — The Juftice of God is prior to that- 
 •^ Severity which Sin occafioned -, Punifhment is an 
 *'Evil in refped of him that fuffers, infomuch as^- 
 
 * it torments him ; but good, inafmuch as he is 
 '^ thereby correded ; and good abfolut^ly, in re- 
 
 * fpedto him who juftly appoints it. Lib. 3. C. 2, 
 '12, 13, 14, 16, 26. He obferves that the Prd?- 
 
 * 'phets taught thcfe Maxims, Take away all Malice ' 
 ^ from your Heart, learn to do well. — He likewife 
 ^' afTerts, that the Law taught Charity and pardori*- 
 ^ ing of Injuries. Lib. 3. C. 19. Lib. 4. C. 16. 
 
 From what has been faid, it is evident, that Ter- 
 fullian can confiftently mean no more, by the afore- 
 faid Pafiages, than this, That the Gofpel forbids 
 private Revenge y and recommends F alienee and 
 
 Lavs 
 
{ 17' I 
 
 J^ove by new Arguments, all which are exceeding 
 ..agreeable to 'Defevfive PFtir. The 
 
 7th Inflance our Author brings, is of the Emperor 
 M. Aiirdius Antoninus y^^V. p, 49. who fays, ' I 
 ' pray'd to my Cotmtrmtjads^ but when I was ne- 
 •' gleded by them, anaobfervcd myfelfprelTed by 
 "* the Enemy, confidering the Fewncfs of my For- 
 ^ ces,— -I entreated thofe that are called Qhrijlians^ 
 ' and I forced them with Threats, therefore they 
 ^ betook themfclves neither to the Ufe of Darts, 
 ' nor Trunipets, for they ufe not fo to do, for the 
 * Caufe and Name of their God^ v^hich they bear iii 
 ^ their Confciences.' 
 
 Anf. If I am not miilaken, our Author has beea 
 fo kind as to fuiTiifh us with an honourable 'Teftimo- 
 ny for Befenfive V/ar \ the Subftance of his Citation 
 feems to be this. That there was a great Number of 
 Chriilian Soldiers in the Emperor Antoninus^ s Army^ 
 who were fo faithful to the true God, that when 
 .the Emperor went about that idolatrous wicked 
 Work of praying to his falfe Gods^ neglected or IdiX. 
 him, and that very juilly, and when he wou'd force 
 them to the fame evil Pradice, they nobly laid 
 down their Arms (as many did for the fame Reafora 
 in thofe primitive Times) from a Regard they had 
 to the Name and Caufe of their God -, a noble Ex- 
 ample indeed, well worthy of our Imitation : What 
 I have before mentioned from Auftin^ concerning 
 the ufual Practice of the primitive Chriftian Soldiers^ 
 gives farther Light and Force to what has been now 
 obferved. The 
 
 8 th Inflance ouf Author is pleas' d to advance, is 
 the Words of Martin to Julian^ as related by Sul- 
 pitius Sever us, which he fays are very full and pofi- 
 tive ; ' I am a Soldier of Chrijiy therefore I cannot 
 
[ 172 ] 
 
 Anf. Our Author hasn't told us in this, and 
 fome other Inftances, where to find the Words he 
 cites, which puts no httle Diinculty upon the Re- 
 Ipondent. jgL 
 
 However I hope Mr. H^vill excufe me, in fig- 
 nifying, that I cannot be of his Opinion about this 
 Inftance, which he thinks is fbll and poiitive ; to my 
 Apprehenfion, it proves nothing at all to his Pur- 
 pofe, if" thefe Things following be confidered, which 
 are mentioned by Sulpilius Sever us ; namely, 
 
 1 . That he bore Arms in his Y outh, both under 
 Conftantine and Julius CeJar—thrtQ Years betore his 
 Baptifm— aj-id almoft two Years after it. 
 
 2. That the Reafon why he quitted the military 
 Biifinefs^ was not that he judged it finful in itfeif, of 
 which there is not a Word in his whole Life -, but 
 becaufe from his Infancy he rather ' breatlied after a 
 
 * divine Service ;— when he was twelve Years old, 
 
 * he defired a dclart or foUtary Life, and had made 
 
 * a • Vow to this Purpofe ; and hence he undertook 
 
 * the Life of a Soldier at firft unwillingly,— and fo. 
 
 * embraced the firil Opportunity that prefented of 
 
 * quitting it •, which was this, while the Barbarians 
 
 * invaded France, 
 
 ' Julius Cefar havi'g gathered together his Army 
 ' near a City in Germany,, began to give a Donative 
 ' to his Soldiers according to Cuflom, for which End 
 ' they were all fummoned till it came to. Martin''^ 
 
 * Turn ; w^ho, judging it a proper Seafen in which 
 
 * he might afic a Difmijfion,, nor did he think it right 
 ' for him to receive the Donative,^ feeing he did not 
 
 * purpofe to continue in the military Service \ he faid 
 
 * to the Emperor,^ Hitherto 1 have warred for you, 
 
 * fuifer me now to war for God \ let him that is to 
 
 * continue in the War receive your Gift \ I am a 
 
 * Soldier of Chrift, it is not permitted me to fight. 
 ' FrOm hence having left the Warfare, he went to. 
 
 ^ Hilary 
 
[ 173 ] 
 *■ Hilary^ the Bifiop of the Cily : So that Martinis 
 
 * Meaning, in the Words aforefaid, is no more than 
 
 * this, that liis continuing in the martial Bufinefs, 
 
 * was inconfiftent with his Purpofe and Vow to de- 
 
 * vote himfelf to the folitary Life of a Alcnk {f)\ 
 but in the aforelaid Words he approves of others 
 continuing in the War. 
 
 The ninth Inft^nce produced is Origen againft 
 Celfus^ V. p. 50, 51, the Subdance of which is^ 
 *• That they aflifled the Emperor in his jufl Engage- 
 ' merits, by their Fiety and Prayers^ more than o- 
 
 * thers by Fighting ; but that they could not bear 
 ' Arms under him, tho' he compelled them to it.' 
 
 I anfwer, that Origen does not introduce the Dif. 
 courfe of Celjus upon this Head, by way of Objec- 
 tion againft the Chriftians of that D^y, but by way 
 of Entreaty to them •, ' Finally (faith he) Cel]us 
 ' entreats us to help the Emperor with all cur 
 ' Strength, and to carry on juft and pious IVars un- 
 ' der his Divination or Condu5i (g). 
 
 Farther, 
 
 ff) * Ipfe armatam milltiam in adolefcentia fecutus, fub regs 
 ^Confiantino, deinde fub Julimio Cd'fare militu'vit. Non 
 
 * tamen fponte : quia a primis fere annis divina potius fervitute 
 
 * fpiravit. Cum effet annorum duodecim eremum concupivit : 
 
 * feciffetque njotis fatis, nee tamen ftatim viiliti^ renuntiavit. 
 
 < Interea irruentibus intra Gallias barbaris, 'Julianus Cefar^ co- 
 
 * afto in unum exercitu, apud Vangionum civitatem, donativcm 
 
 * cepit erogdre militibas : ut efl conluetudinis, fmguli citaban- 
 
 < tur, donee ad Martinum ventum eft ; turn vero opportunum 
 ^ tempus exiftimans, quo peteret miffionem (neque enim inte- 
 
 * grum fibi fore arbitrabatur, fi donati^um non militaturus acci- 
 f peret) hadlenus inquit ad C^efaremy nn,ita<vi tibi : patere ut 
 
 * nunc militem Deo : donativum tuum militaturus accipiat ; 
 
 < ChrilH ego miles fum Pugnare mihi non licet ; exinde reli- 
 
 * da militia, fandum Hilarium epifcopum civitatis expetivit j 
 
 * ut non tsimcn pr^pojitum monachi deUycret.'' Vid Sulpicii Se've^ 
 riOper. p. 297-8, 302-3-4, and 314, Edit. Lipf. 
 
 (g) * Poftremo hortatur nos Celfus, ut opem feramus impc- 
 
 * ratori totis viribus, utgeramus ejus aufpiciis, jufla piaque bel- 
 
I '74 ] 
 
 Farther, another PalTage in this Speech of Qrir 
 gen's^ is not tranflated in our Author's Citation with 
 its full Forpe and Energy : The Words are thefe : 
 
 * We wreftle in Prayer with God for the lawful Em^ 
 f peror^ and for the Soldier that carries on a pious and 
 *jufl War (h).'' Obferve, Reader^ here are two 
 Arguments of Origen's Opinion in favour of defen- 
 five War, viz. ift, He acknowledges it to be pious 
 and jufl : And 2d, Prayf heartily for the Succefs of 
 Soldiers engaged in it. This is wholefome Do(ftrine 
 indeed. The Chriflians of that Day were fo far from 
 reckoning defenfive F/ar to be ^n Evil in itfelf, as 
 FRUch greater than private Injury^ as a Camel is to a 
 Gnat^ that they efteemed it to be pious andjujl. 
 
 The Reafon why fome declined thefe Offices, On- 
 gen exprelTes ia the following Manner : ' Nor do the 
 ' Chriftians this, fays he, becaufe xh^y fled away from 
 ' the publick Offices of Life, but becaufe they keep 
 ^ themfelves for more Divine and more neceffiary Offi- 
 ' ces of the Churchy in order to promote the Salva- 
 i tion of Men (i).* Obferve, Reader, that Qrigen 
 here acknowledges alfo the Divine Original, and Ne- 
 ceffity of warlike Offices ; for of thefe he had been 
 fpeaking before : ' But if Celfiis enjoyns us to exe- 
 f cute for our Country the Office o^ military Lieute- 
 f nancies, \tt him know that we will do it alfo, but 
 
 * not in the Sight of Men^ for the Sake of vain glo- 
 ^ryW.' 
 
 And 
 
 (h) ' Decertantium autem fufis ad Deum precibus, pro le- 
 
 * gitimo imperatore ; et pium juftumque bellurifi gerente milite.* 
 
 (i) * Nee hoc faciunt Chriftiani, quod ifta publica vitae mu- 
 
 * nia refugiant ; fed quod fe fervent di'vinlorihus et magis necef- 
 
 * Jariis muniis ecclefi^, ad falutem hominum.* 
 
 (k) * Quod fi Celfus jubet nos etiam prafeBurb militaribus 
 
 * fungi pro patria : fciat nos quoque facere, fed non in confpe- 
 « du hominum ad captandum inanem gloriam.* For the afore- 
 
 * faid Paflages, Fid. Origin, cgntra Ctl/. Uh 8. /, 427. M^St, 
 
t ^75 1 
 
 And in another Part of the fame 'f reatife ag^ihfl 
 Celfus^ he faith, ' By confidering the Bees^ they may 
 
 * learn to obey Magiftrates^ and to dilpenfe among 
 
 * their Fellow-citizens fuch Labours and Offices aS 
 
 * tend to conferve the publick Safety •, perhaps, alfo,- 
 
 * their PFars teach us to carry on IVar jujlly^ if the 
 
 * Cafe fo requires (I).* 
 
 And in another Part of the fame Treatife againfl 
 Cdju'^ he fays, ' That the Do6lrine of Chriftianity 
 
 * was fo far from Sedition^ that the Lawgiver of the 
 
 * Chriilians has prohibited them from committing 
 ' any Sort of Murder^— twtn againft the moil wic- 
 
 * ked of Mankind. He wou'd have them fufFer 
 
 * Death like Sheep, rather than defend themfelves 
 
 * againft their Perfecutors (m). Political Latvs were 
 
 * necefiary for the Jews while they compofed a Body 
 
 * politick, which they were obliged to defend againft 
 
 * Strangers from without, and punifh the Crimes 
 ^ that were committed with'm themfeiVes -, but the 
 
 * Chriftians living under the Roman Empire had no 
 
 * Occafion for particular Laws in regard to their 
 v^ temporal Affairs (n),^ ti^re Origen exprefly ac- 
 knovv^ledges the Neceflify of PFar, by States or 
 Bodies politick, for the Defence of Civil Govern- 
 ment, which is the labouring. Point -, and excufes 
 the Backwardnefs of fome Chriftians from engaging 
 in it, partly becaufe they were no State, and there- 
 fore had no Laws of their own to defend, and partly 
 becaufe they were perfectited hf thofe in the Govern- 
 rhent. 
 
 And 
 
 r 
 
 (I) * Apes auteih coiriiderandoi, difcant parere magiftratibas, 
 
 * et ad publicam incolumitatem confervendam, difpenfare inter 
 
 * cives funftiones et operas : fortaflis etiam earum bella decent 
 *'nos jufte helium gerere, fi res ita poftulet. Pros to dicaious, kai 
 ^tetagmenous polemousj eipote deoi ginejihi, en anthropoii,'* Origea 
 cont. Ceifum, Lib. 4. p, 227, Edit, Canub. 
 
 (m) Lib. 'I,, p. 1 15. 
 (n) Lib. J. p, 349, . 
 
[ '76 1 
 
 And elfewhere he faith, ' That they carefully pre- 
 
 * ferv'd .the Bands of Civil Society^ which is Juftice\ 
 
 * and they pra6tisM Goodnefs and Humility {o),^ 
 But I haflen to the 
 
 1 0th Inftance, namely, of Marcellus^ the Cen- 
 turion, V. p. 51. * who (as /^«/;?^r/ informs us) went 
 ' and laid down his Arms before the Enfign of the 
 
 * Legion^ and having thrown away his military Belt^ 
 ' declared, before all the Soldiers^ that he was a 
 
 * Chriftian •, for which he was put to Death. 
 
 I would beg Leave to anfwer this Objecfion in 
 the Words of Monfieur Fleury^ who fays as fol- 
 lows ; 
 
 ' It was in the Year 298, under the Confulfhip 
 
 * of Fauftus and Gallus^ that the Chriftian Soldiers 
 
 * began to be perfecuted by Veturius^ Commander 
 
 * of the Militia. We may alfo fix the Date of for- 
 
 * ty Chriftian Soldiers^ at the fame Period of Time ; 
 
 * who fuffered great torments at Lauriac in Norica., 
 ' a City that is now ruined, feated on the River £;/j, 
 
 * near the Place where it runs into the Danube : 
 
 * They were joined by Florian their Fellow- 6"^?/^/"^^^ 
 
 * whom the Prefect or Lieutenant Aquilinus com- 
 
 * manded to be beaten with Clubs^ and afterwards t© 
 
 * be thrown into the River Ens. 
 
 ' At 'Tingi^ or T anger ^ in Mauritania^ near the 
 
 * Streights, while every one was employed in feafting 
 
 * and Sacrifices, it being the Emperor's Birth-day, 
 
 * Marcellus a Centurion., in the Legion of "Trajan^ 
 
 * looking upon thofe Feafts as proDhane^ took oft 
 
 ' his 
 
 (0) Lib. 4. p. 147. But the' Orlgen feems to be found in 
 this Point of Def. vfinje War, and is doubtlefs to be commended 
 upon Ibme Accounts, yet it mult be confefTed, that being too 
 much addided to Plato's Opinion, and giving a Loofe to Al- 
 legory and myftic^l Senle, i-ie run into fonie inconfiftent Senti- 
 XIieHts, for W'uch he was cenfured by divers of the Fathers ; 
 the Confideration of which (hould deter us from tampering to^ 
 Wauch with T^ypes and myjikal Senfe, left we run wild. 
 
h 
 
 / 
 *f , [177 ] . 
 
 * his military Belt before the whole Legion^ and 
 ' cry'd aloud, I am the Soldier of Jesus Christ, 
 
 * the eternal King, He immediat^:ly threw down 
 
 * his Vine Branch and his Arnis^ and added,. I will 
 ' not fight any longer under the Banners ot your 
 
 * Emperors^ or ferve your G^Jj off Food and Stone^ 
 
 * that are deaf and dumb Idols. If the Condition of 
 
 * a Soldier is fuch, that he is obliged to facrijice to 
 
 * Gods and Emperors^ I abandon the Vine Branchy 
 
 * and the Belt^ and quit the Service. 
 
 ' We plainly fee, faith Elenry., the Caufe that 
 
 * forc'd the Chriilians to defert., viz. Their being 
 ' oblig'd to partake m their idolatrous IVorjhip, 
 ' We are to obferve (faith he) that the Belt where 
 ' the Sword hung, was the Characleriftick of a pri- 
 
 * vate Soldier, and the Vine- Branch that of a Cen- 
 ^ turion ; for they employ' d them in beating the 
 ' Soldiers., and never ftruck them with any Thing 
 ' elfe.— For this being fent under a fbrong Guard to 
 ' Mauritania 'Tingitana^ he was bro't before Au^ 
 ' relian Agrlcolaiis., and was accufed by an OcHcer, 
 *" as follows ; Anaftatius Fortunatus^ Prefident of 
 
 * the Legion., fends to you Marcellus the Centurion^ 
 ' who now {lands before you ; I have here the Let- 
 ' ter which he hath written to you upon that Subjedt, 
 ' which I will read if you command it. Agricolaus 
 
 ' reply'd, let it be read ; whereupon an Officer faid, ^. 
 ' This Soldier hath thrown away his military Belt^ 
 ' has own'd himfelf a Chnftian.^ and has uttered fe- 
 ' veral blafphemous Expreffions againil the Gods^ 
 ' and C^fary before all the People, which is the Rea- 
 J fon of his being fent to you, that you may direil: 
 
 * what (hall be done, with him. When the Letter 
 
 * was read, Agricolaus faid. Did you, Marcellus., fpeak 
 ' thefe Words before the Prefident ? To whom Mar- 
 
 * eellus reply'd, that he had fpoken them, Jgricolius 
 
 A a / faid 
 
\^ 
 
 •*fard, Wsisycmrd: common Centurion ? Marcelkszn- ' 
 ® fwered him, that he had been fo. Agricolaus faid, 
 
 * What Fi>ry couM infpire you to tlirow away the 
 
 * tokens of your Oath^ and to utter fuch Exprefli- 
 
 * ens ? MarceUus ahfwer'd^ Thofe who fear Ged 
 ^ are not infpirM with Pury. Then Agricolaus faid, 
 •^ did you repeat all thofe Words that are mentioned 
 ^in the A6ts of the Prejident ? To which Marcellus 
 
 * anfwefed in the affirmativ'e. Agricolaus continued^ 
 
 * Did you throw down your Arms ? MarceUus re- 
 
 * ply*d, I did ; and that becaufe a Chriftian^ who is a 
 *' Servant of Jefus Chrifi, cannot fight, for the Dif- 
 ^orders of this World. — Upon which Agricolaus or- 
 
 * dered hkn to be put to Death, in confequence of 
 
 * which he was beheaded : Thus he died kyihg down 
 ^ his Life for the Sake of Jefus Chrift. Cqjfianus, 
 ^'\he Regtfier^ who wrote the Sentence, feeing the In- 
 
 * trepidity of MarceUus^ cry'd out aloud that he was 
 ^ fhbck'd with that Sentence^ and immediately threw' 
 ^'down his IVax I'ahles^ and the Stile or Pin witit 
 '^ which he wrote : All the Officers were in great Con- 
 ^'iiernation ; but MarceUus fmiled ; the Judge rofe 
 *Trom his Seat, in a great Paflion, and afk'd him, ■*■ 
 *^ why he had thrown away the Tables with fo difdain- 
 
 * ful an Air ? Becaufe, faith CaJJianus^ you have pro- 
 ^ nounc'd an unjuft Sentence •, upon which he imme- 
 
 * diately commanded him to be feiz*d, and caft into 
 
 * Prifon, Cajffianus likewife fome Time after obtain*d 
 ^ the Crown of Martyrdom (p). I proceed to the 
 
 nth And laft Inftance that our Author advances, 
 which is Maximilian: This he is pleas' d to intro- 
 duce with a very confident Air, as if it was an im- 
 |freghable Bulwark to his CaufCy by faying, ' And*' 
 
 ^ farther 
 
f ^79 J 
 f farther to prove beyond all Contradidion, that it 
 ^ was held unlawful for a Chriftian to bear Arm^s 
 
 * and to fight, not only in the Days of Tertulliafp 
 ' and Origen^ but later down, even to the Emperor 
 
 * DiocleJian*s Time : I fliall produce the Teftimony 
 
 * of one Maxifnilian^ who fuffer'd Death under that 
 
 * Emperor\ Reign, for refufing to bear Arms. He 
 f frequently told the Procorjuk Bion^t\\?x he muft not 
 
 * fight becaufe he was a Chriftian.' See V. p. 5I9 
 
 52> 53> 54- 
 
 I anfwer, that this Inflan/:e, tho' plaufible and po- 
 pular, hath neyerthelef^, in my Opinion, no Force 
 at all in it, to prove the Pomt our Author brought 
 it for, if it be confidered, 
 
 ift. That Diode/tan being enraged at the Pre- 
 fence of fome Chriftians at their Sacrifces^ and hind- 
 ring their Divination^ f Had, as Fleury obferves^, 
 ^ commanded in a Rage, that not only they who were 
 
 * prefcnt at the Sacrijices^ but likewife all that were iq 
 ? the Palace^ fhou'd be compelled to facrifice to the 
 
 * Gods, and fuch as refus'd fhpuld be fcourg'd with 
 \ Whips ', he wrote alfo to the Officers of his T'roops^ 
 
 * to conftrain all the Soldiers under his Command, to 
 
 * facrifice to the Gods.— By this Means many volun- 
 
 * tarily refign*d their Commands, rather t^han re- 
 t nounce their God. 'rhiis the Perfecutipn began » 
 
 * firft with thofe that were in ^he Army^ afterwards 
 
 * upon this Anfwer of Maximilian^ It is not allcwed 
 
 * me to beat Arms^ becaufe I am a Cbriflian ^ Mon- 
 
 * fieur Fleury obferyes, Now it was not the Profefri- 
 
 * on of Arms ^ that the Chriftians particularly rejecled, 
 "^ * but the Idolatry that was infeparable from it, ^ta^ 
 
 * the Orders Dioclejian had given, as may-^-^feen 
 
 * in Q^her publick Ads f^J.— -The 'J^xocmjul having. 
 
 ' ■• ^' P^ 2i % * '^ ^ P^efs'd' 
 
 fq) fleurf 5 Ecclef. Eift. ^. 50Q-I. ^MS^.h. Lib, 8, Ca^. 4. 
 
[ i8o ] . 
 
 ' prefs'd MaxiMmn feveral Times, fays, Jn the I 
 ' my of our Mailers, there are Chrijlian Soldiers w 
 
 * do D-uty. Maximilian anfwers. They know wli 
 ' they have to do •, but as for my Part, I am a Ch 
 ' ftian, and dare not do 111. What 111 do they d 
 ' f lys the Proconful, who ferve in the Jrmy ? Mc 
 ' imUian fays, You know what they do ! .. Here • 
 ' may obferve, fays Monfieur Fleury^ that the Ch 
 ' flians refused not military Service as an Evil in 
 
 * fclf, but becaufe it was the Occafion of Sinnir 
 ' under Pagan Emperors.' Of this Kind I b 
 mentioned many Inflances in the preceding Pag 
 and a famous one juft before this. 
 
 2. By our Author's Way of Reafoning in this I 
 fiance of Maximilian^ I may prove with equal For< 
 that^ the Jews are againil War and Fighdng, jud 
 ing it to be an Evil contrary to their Religion E,^ 
 In BolahelWs Letter to the Epheftans^ extant in J 
 JephuSy the Jeivs defired to be -exempted from 
 military Expeditions. Alexahder the Son of Theodo'^ 
 being deputed from Hircanus^ the High-prieft a 
 Prince of the Jewijh Nation, declared. That i 
 Countrymen cou'd not engage in the Army^ or b( 
 Arms, on Account of oblcrving the Rites of the 
 Own Law f r). ' ^ ^ 
 
 The fame Hifforian likewdfe informs us, that f 
 this Reafon the 7^ze;j got Leave o^ Le?ituhis to 
 difcharged (f). 
 
 And in another Plac^ he informs us, that wh> 
 the Jezvs were commanded to depart from the C: 
 of Rome, fome lifted themfelves Soldiers, orii( 
 were punillicd for refufmg to do it, in Reveren* 
 
 to 
 
 (r) Jvt'iQ. Jud. Lib. 14. Cap. 17. p. 448. 
 (f) Ami]. Jud. Lih. 14, Cap. 17. /•. 448. 
 
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