II. It is said, that this doctrine of the Gospel tends to dispirit and effeminate mankind, and to render Christians unfit for many offices, which society requires of them.

What these offices are, one does not readily conceive, since it is allowed that evil may be resisted, when it becomes excessive, that is, when it is worth resisting. But, I suppose, the objectors mean, this patient spirit of Christianity damps the vigour with which it is for the interest of men in society that their civil rights should be asserted, or a foreign enemy repelled: they think, in short, it makes bad citizens, and worse soldiers.

Now to the FORMER charge I reply, that it only tends to check, or prevent, the turbulent, the factious, the seditious spirit of any community (which is surely doing it no hurt) while, at the same time, it allows men to assert their essential civil interests by every reasonable exertion of firmness and courage; nay, inculcates those principles of a disinterested love for mankind, and what is properly called a public spirit, which make it their duty to do so. And they will not do it with the less effect, for waiting till the provocation given appear to all men to be without excuse. The fury of a patient man, is almost proverbial: and particularly, in this case, it is to be expected that, when the natural incitement to resistance, long repressed and moderated, comes at length to be authorised by necessity, and quickened by sense of duty, it will act with a force and constancy, not a little formidable to those against whom it is directed. There is no danger, then, that true patriotism should suffer by the meek principles of the Gospel of peace.

As to the OTHER charge of their weakening the military spirit, it must be owned again, they would render wars less frequent than they now are, and less destructive—forgive Christianity this wrong—but, when the necessity of self-defence (the only justifiable ground of war) is real and instant, I know not, why the Christian prince, or Christian soldier, should want courage, because he had given proof of this equitable forbearance; or, that either will be likely to do his duty the worse, for knowing that what he does, is his duty.

And, if we appeal to fact, it is enough known, that the Christian soldiery have been no disgrace to their profession; no, not even then, when the unresisting spirit was at its height, I mean, in the early days of our religion. Christians had many good reasons for not being forward to serve in the Roman armies; but some of them did serve there; without doubt, when they were released from such military obligations and observances, as they esteemed idolatrous: Nay, it appears, that the number of Christian soldiers was, on some occasions, considerable: Yet we no where find, that these patient men misbehaved themselves in a day of action; or, that they threw away their swords, when they had said their prayer.

And I give this instance of bravery in the primitive Christians, the rather, because it cannot be imputed to a fanatic spirit, which is able, we know, to controul any principles: It cannot, I say, be imputed to a fanatic spirit, because religion was not the object of those wars, in which they were engaged: They were left, then, to the proper influence of their own principles; which at that time had their full effect upon them, and yet did not prevent them from acting with the true spirit of their profession, that is, with a full sense of the duty imposed upon them by their engagements to the state.

With regard to the publick, then, there is no reason to think that our Lord’s injunction will disserve it, in any respect.

III. The last, and most plausible objection to the conduct prescribed in the text, is, “That the tame spirit, it discovers, is injurious to individuals, and only serves to provoke much insult and ill usage, which a quick resentment and return of injuries would prevent.”

This is the common plea, and passes with many for a full justification, of that false honour, which predominates in the world, but is equally frivolous with the other pretences, already confuted.

For,