DEDICATED TO HIS
EXCELLENCY
GENERAL WASHINGTON.
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By A MODERATE WHIG.
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( Generally attributed to Captain Stephen Case (1746-1794) of the Ulster County militia, this treatise uses biblical texts, historical examples, and the writings of learned authors to prove that resistance against the abuse of lawful power is not only justified but is the duty of freemen. The excerpt following in no way does justice to the full text which may be found in Ellis Sandoz, POLITICAL SERMONS OF THE AMERICAN FOUNDING ERA; 1990; Liberty Fund, Indianapolis )
. . . We have also precepts from whence we may consequently conclude the approven duty of defensive arms against oppressing rulers.
First. The children of Israel are commanded to vex the Midianites and smite them, for, saith the Lord, they vex you with their wiles. Numb. xxx.17, 18. And to avenge themselves. Numb. xxx. 2. Which did not only oblige the people when they had Moses for their magistrate to lead them forth, but, in the days of Gideon, when they were under their rule, whom they were to avenge themselves upon. Hence I argue, if people must vex their enemies, and avenge themselves of them by a war offensive, much more may they resist them by a war defensive, when invaded by their cruelty.
Second. There is a command to punish every city of party, making apostacy unto idolatry. Deut. xiii. 12,15. upon this moral ground was Israel's war against Benjamin. Judges xx. and their bringing Amaziah unto condign punishment, which is vindicated by Mr. Knox. Hence I argue, if people are to bring to condign punishment idolatrous apostates, much more ought they to resist all tyrants, seeking to destroy all religion and liberty, for they are twins. Where the spirit of the Lord is, there is liberty. As I said before, destroy the one and the other cannot live.
Third. There is a precept not only to defend, but also, to rescue and deliver our brethren when in hazard. Prov. xxiv. 11,12. we must not forbear to deliver them when drawn to death; which will at least infer the duty of assisting them when forced to defend themselves; for if it be a duty to rescue them from any prevailing power that would take their lives and liberties unjustly much more is it duty to rescue them by defensive arms, and ourselves both from and against their murdering violence. But it is duty to rescue them, therefore, &c.
Fourth. All those that would learn to do well are commanded, Isa. i. 17. to relieve the oppressed; which is not spoken to kings only, many of whom were the oppressors. The princes were rebellious and companions of thieves. Verse 23. So also, Isa. lviii. 6. It is required of a people that would be accepted of God in their humiliations, to let the oppressed go free, and to break every yoke. Hence I argue, if it be duty to relieve the oppressed, by breaking the yoke of them that oppress them, then it is duty to defend them and ourselves, both against them that would oppress us more. But the former is here commanded, therefore, &c.
Fifth. There is a command for a spoiled oppressed people, when the Lord is reconciled to them, and sympathizes with them, to deliver themselves from their rulers servitude. Zech. ii. 7. Deliver thy self O Zion, which dwelleth with the daughter of Babylon. Which comprehends all the ordinary active means of people's delivering themselves from oppressing powers that rule over them; and consequently defensive resistance, for it cannot only be restricted to flight, included verse 6, the promise annexed verse 9, imports more, when they that spoiled them, shall be a spoil to their servants. Whereby it is insinuated they were so to deliver themselves as not only to free themselves from their servitude, but to bring their masters under subjection. Hence I argue, if the Lord's people being subject to tyrants ruling over them for the time, may deliver themselves from their oppressing masters, then may they resist them, and defend themselves, therefore, &c.
Sixth. There is a command given by the blessed Jesus to his disciples, to provide themselves with weapons for their defence against them that should attempt their lives, as well as with other things necessary for their sustenance. Luke xxii. 36. Now he that hath a purse, let him take it, and likewise his scrip; and he that hath no sword let him sell his garment and buy one. Before, when he had sent them out upon an extraordinary commission, as it were to serve their apprenticeship in the work of the gospel, he did not allow them such solicitous care to provide themselves, because he would give them a proof of his sufficiency to sustain and protect them without the ordinary means of their own diligence; but now, when he was about to withdraw his bodily presence from them, and would warn them of the many discouragements they were to look for the the prosecution of their more continued work, which they had a commission for, not to be retracted, he would not have them expect provision and protection by a course of miracles, but to provide themselves with means for their sustenance, and also for their defence against the violence of men, which chiefly was to be expected from their rulers, who would persecute them under the notion of transgressors of the laws of the kingdoms and countries.
He was not, indeed, to make much use of them at that time for himself, who was then to finish the work of redemption by suffering, only that what was written might be accomplished in him, he would make so much use of them as voluntarily to be involved under the censure and reproach of rebellion, being taken among men in arms, that he might be reckoned among transgressors. Verse 37. Therefore when they told him they had two swords, he said it is enough. Verse 38.
I think I need not stand long here to confute that impertinency of a conceit that these were spiritual swords, which indeed deserves no confutation, being fitter to be put among the many delirious destractions, and other errors of Quakers, than to be numbered among the notions of men of common understanding. Indeed I could hardly be brought to believe they did hold such an error, if I had not been informed by a person of credit, who assured me he had it from the mouth of one of their speakers or teachers.
O horrid blasphemy! Purchase the spirit of God, or the sword of the spirit, or a spiritual sword, with the price of an old garment. Surely if this was true, then the purse and scrip must be spiritual too, and these bought by selling of old garments; and yet they would be such spiritual swords as would cut off carnal ears and such as would be both visible and sensible, and two of them would be enough.
But it does not admit of a doubt, but what they were ordinary and material swords, which the Lord did command his followers to provide themselves with for their defence as men, in cases of necessity, and when they should be in a capacity to improve them against their murdering persecutors, against whom he gives his royal grant of resistance, that the world may know his subjects, though they have more privileges spiritual, yet they have no less human privileges than other men, although at that period of his determined suffering, he would not allow the present use of them. From hence I argue, that if the Lord's people should provide themselves with arms of defence, though they should, by a wicked world, be reputed sinners and the greatest of transgressors for so doing, then surely they may use these arms of defence against them that persecute them; therefore, &c.
...We may infer the same truth from some of the prayers of the saints, wherein they glory in constant expectation of the Lord's strengthening them, and favouring and approving their helpers, and in the experience of the Lord's assisting them, while in the mean time constitute in a formed appearance of resistance. I shall only hint these.
First. In that prayer, Psal. xliv. 5. They glory in hope, that through the Lord they will push down their enemies, &c. Yet then at that time they were under the power of tyrants, which they were resisting, for Verse 9. They complain they were put to shame, because the Lord went not forth with their armies, and they which hated them spoiled them; and for his sake were killed all day long. Hence they plead, that the Lord would awake and not forget their affliction and oppression; whereby it is evident, they were under the yoke of tyrants, and resisting according to their mights which, by whomsoever or upon what occasion soever, the psalm was compiled, shews that no want of success in resisting tyrants can mar the saints faith in pleading for the Lord's assistance and approbation of the duty. Hence I argue, that if they that in faith may pray for and boast of their treading down their enemies, that rise like tyrants up against them, they may also in faith attempt the resisting them in their own defence. But here the Lord's people did the former; therefore, &c.
Second. We find David, under Saul's persecution, while he had a party of 600 men to defend himself against rage, in the psalms which he composed upon that occasion, not only complaining of oppressors, but encouraging himself in the faith that God would be with them that assisted him in his attempt to defend himself, and imprecating destruction to Saul and his complices. That the Lord would cut them off in his truth and let him see his desire upon the. Psal. cxl. 7,9. He imprecates against the head of them that compassed him about, and of course against Saul. Whence I argue,
First. If the Lord's people, conflicting with and emcompassed with oppressing rulers, as so many lions and dogs, may pray and praise for the help of those that assist them in their endeavours of self-preservation from them, then may they make use of their help for their defence for which they pray and praise. But here we see the Lord's people did the former; therefore they may and ought to do the latter.
Second. If we may pray against kings, and for preservation from them, then may we defend ourselves against them, and endeavour the means of that preservation for which we pray? The connection is before cleared, yet here I add that which will give a dispensation from our duty of praying for them, will also dispense from the duty of being passively subject to their will, and consequently will allow the defending ourselves from their violence. And here we see tyranny and treachery, and designed mischief, will give a dispensation from our duty of praying for them, altho' that be duty as indispensible as subjection.
Again if any thing deter us from resisting of kings, it must be respect to their majesty and the character of the Lord's anointing upon them. But we see no respect to that will deter a believer from praying in faith against them, therefore, no such respect will hinder, but that he may defend himself against his violence; and indeed, if we do but consider it right, if the impression of any majesty God hath put upon kings, should tie up our hands from any resistance, it will also restrain from prayer resistance; for if that impression have any force at any time, it must be when a man is most solemnly stated before God, and speaking to God as a christian, rather than when he is acting as a man with a man like himself; and as prayer resistance is the most formidable and forceable resistance of any in the world, as this Saul, and our late George, and many other tyrants have found, by their woeful experience, so it is more restricted than other resistance, for we may defend ourselves against many whom we must not pray against, to wit, our private enemies, for whom we are commanded to pray; yet no body will deny but we may resist their violence; and likewise, we are commanded to pray for kings, when invested with God's authority; but when, by their degeneration, we are loosed from that obligation to pray for them, and allows us to pray against them, when they turn enemies to God, and oppressors of his people, as we see in the prayer of the psalmist, then may we most warrantably resist them by defensive arms.
Third and lastly. Among the hallelujahs in the end of Psalms, there is one calculated for the prevailing time of the church, when the Lord shall take pleasure in his people. In that time of the saints being joyful in glory, when they may glory in the rest and security the Lord will vouchsafe upon them, they are prophetically, and very pathetically, excited to praise prayer wise. Psal. cxlix. 6. To the end let the high praises of God be in their mouth, and a two edged sword in their hand to bind their kings with chains, to execute upon them the judgment written. This honour have all the saints, hallelujah. This was their praise and honour when they were brought on to execute vengeance on their kings and nobles of Canaan; this also in David's time was the ambition and also the attainment of the saints in their triumphant victories over many of their oppressors round about them.
But it looks to a further and more famous execution of vengeance upon the tyrants of the world, when they have long kept under the church of God, and at length, the Lord shall give his people a capacity to break their yoke, which, whenever it shall be, shall be their great honour. Hence, I argue lastly, if it will be the honour of the saints, when the Lord puts them in capacity to execute vengeance upon their enemies, though they be kings, nobles, &c. that oppress them, then it may be their ambition to seek it; at least they may resist them.
Thus I think I have fully shewn from the law of God, the law of nature, the custom of nations, the lawfulness of the use of defensive arms, in order to defend our rights, liberties civil and religious, when attacked by tyrants; at least I think it will convince all but such as are determined not to be convinced. Especially, I think it appears clear from scripture practices, reproofs, promises, precepts, and prayers, this truth has been proven; although I allow that other precious truths are more natively deduced, yet this great truth by unstrained and unconstrained consequence, may, and is also, clearly inferred.
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* "Hope, Respect, Reconciliation: A Christian response to Gun Violence," written for PCUSA by Brian Arnold. 6-Session study/action resource. Free Order from Carol Davise, 100 Witherspoon Street, Rm. 3067A, Louisville, KY 40202-1396, 502-569-5803 (online CAROL_DAVIES.parti@pcusa.org)
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