Part 2 (1/2)
What nation hath not fought and skirmished with another? And then we go and curse the Turk; and what can be a more pleasant sight to the Turks, than to behold us daily each slaying other?
Xerxes doted, when he led out of his own country that huge mult.i.tude of people to make war upon the Greeks. Trow ye, was he not mad, when he wrote letters to the mountain called Athos, threatening that the hill should repent except it obeyed his l.u.s.t? And the same Xerxes commanded also the sea to be beaten, because it was somewhat rough when he should have sailed over.
Who will deny but Alexander the Great was mad also? He, the young G.o.d, wished that there were many worlds, the which he might conquer--so great a fever of vainglory had embraced his young l.u.s.ty courage. And yet these same men, the which Seneca doubted not to call mad thieves, warred after a gentler fas.h.i.+on than we do; they were more faithful of their promise in war, nor they used not so mischievous engines in war, nor such crafts and subtleties, nor they warred not for so light causes as we Christian men do. They rejoiced to advance and enrich such provinces as they had conquered by war; and the rude people, that lived like wild beasts without laws, learning, or good manners, they taught them both civil conditions and crafts, whereby they might live like men. In countries that were not inhabited with people, they builded cities, and made them both fair and profitable. And the places that were not very sure, they fenced, for safeguard of the people, with bridges, banks, bulwarks; and with a thousand other such commodities they helped the life of man. So that then it was right expedient to be overcome. Yea, and how many things read we, that were either wisely done, or soberly spoken of them in the midst of their wars. As for those things that are done in Christian men's wars they are more filthy and cruel than is convenient here to rehea.r.s.e. Moreover, look what was worst in the heathen peoples' wars, in that we follow them, yea, we pa.s.s them.
But now it is worth while to hear, by what means we maintain this our so great madness. Thus they reason: If it had not been lawful by no means to make war, surely G.o.d would never have been the author to the Jews to make war against their enemies. Well said, but we must add hereunto, that the Jews never made war among themselves, but against strangers and wicked men. We, Christian men, fight with Christian men. Diversity of religion caused the Jews to fight against their enemies: for their enemies wors.h.i.+pped not G.o.d as they did. We make war oftentimes for a little childish anger, or for hunger of money, or for thirst of glory, or else for filthy meed. The Jews fought by the commandment of G.o.d; we make war to avenge the grief and displeasure of our mind. And nevertheless if men will so much lean to the example of the Jews, why do we not then in like manner use circ.u.mcision? Why do we not sacrifice with the blood of sheep and other beasts? Why do we not abstain from swine's flesh? Why doth not each of us wed many wives? Since we abhor those things, why doth the example of war please us so much? Why do we here follow the bare letter that killeth?
It was permitted the Jews to make war, but so likewise as they were suffered to depart from their wives, doubtless because of their hard and froward manners. But after Christ commanded the sword to be put up, it is unlawful for Christian men to make any other war but that which is the fairest war of all, with the most eager and fierce enemies of the Church, with affection of money, with wrath, with ambition, with dread of death.
These be our Philistines, these be our Nabuchodonosors, these be our Moabites and Ammonites, with the which it behooveth us to have no truce.
With these we must continually fight, until (our enemies being utterly vanquished) we may be in quiet, for except we may overcome them, there is no man that may attain to any true peace, neither with himself, nor yet with no other. For this war alone is cause of true peace. He that overcometh in this battle, will make war with no man living. Nor I regard not the interpretation that some men make of the two swords, to signify either power spiritual or temporal. When Christ suffered Peter to err purposely, yea, after he was commanded to put up his sword, no man should doubt but that war was forbidden, which before seemed to be lawful. But Peter (say they) fought. True it is, Peter fought; he was yet but a Jew, and had not the spirit of a very Christian man. He fought not for his lands, or for any such t.i.tles of lands as we do, nor yet for his own life, but for his Master's life. And finally, he fought, the which within a while after forsook his Master. Now if men will needs follow the example of Peter that fought, why might they not as well follow the example of him forsaking his Master? And though Peter through simple affection erred, yet did his Master rebuke him. For else, if Christ did allow such manner of defence, as some most foolishly do interpret, why doth both all the life and doctrine of Christ preach no other thing but sufferance? Why sent he forth his disciples again tyrants, armed with nothing else but with a walking-staff and a scrip? If that sword, which Christ commanded his disciples to sell their coats to buy, be moderate defence against persecutors, like as some men do not only wickedly but also blindly interpret, why did the martyrs never use that defence? But (say they) the law of nature commandeth, it is approved by the laws, and allowed by custom, that we ought to put off from us violence by violence, and that each of us should defend his life, and eke his money, when the money (as Hesiod saith) is as lief as the life. All this I grant, but yet grace, the law of Christ, that is of more effect than all these things, commandeth us, that we should not speak ill to them that speak shrewdly to us; that we should do well to them that do ill to us, and to them that take away part of our possessions, we should give the whole; and that we should also pray for them that imagine our death. But these things (say they) appertain to the apostles; yea, they appertain to the universal people of Christ, and to the whole body of Christ's Church, that must needs be a whole and a perfect body, although in its gifts one member is more excellent than another. To them the doctrine of Christ appertaineth not, that hope not to have reward with Christ. Let them fight for money and for lords.h.i.+ps, that laugh to scorn the saying of Christ: Blessed be the poor men in spirit; that is to say, be they poor or rich, blessed be they that covet no riches in this world. They that put all their felicity in these riches, they fight gladly to defend their life; but they be those that understand not this life to be rather a death, nor they perceive not that everlasting life is prepared for good men. Now they lay against us divers bishops of Rome, the which have been both authors and abettors of warring.
True it is, some such there have been, but they were of late, and in such time as the doctrine of Christ waxed cold. Yea, and they be very few in comparison of the holy fathers that were before them, which with their writings persuade us to flee war. Why are these few examples most in mind?
Why turn we our eyes from Christ to men? And why had we rather follow the uncertain examples, than the authority that is sure and certain? For doubtless the bishops of Rome were men. And it may be right well, that they were either fools or ungracious caitiffs. And yet we find not that any of them approved that we should still continually war after this fas.h.i.+on as we do, which thing I could with arguments prove, if I listed to digress and tarry thereupon.
Saint Bernard praised warriors, but he so praised them, that he condemned all the manner of our warfare. And yet why should the saying of Saint Bernard, or the disputation of Thomas the Alquine, move me rather than the doctrine of Christ, which commandeth, that we should in no wise resist evil, specially under such manner as the common people do resist.
But it is lawful (say they) that a transgressor be punished and put to death according to the laws: then is it not lawful for a whole country or city to be revenged by war? What may be answered in this place, is longer than is convenient to reply. But this much will I say, there is a great difference. For the evil-doer, found faulty and convicted, is by authority of the laws put to death. In war there is neither part without fault.
Whereas one singular man doth offend, the punishment falleth only on himself; and the example of the punishment doth good unto all others. In war the most part of the punishment and harm falls upon them that least deserve to be punished; that is, upon husbandmen, old men, honest wives, young children, and virgins. But if there may any commodity at all be gathered of this most mischievous thing, that altogether goeth to the behoof of certain most vengeable thieves, hired soldiers, and strong robbers, and perhaps to a few captains, by whose craft war was raised for that intent, and with which the matter goeth never better than when the commonweal is in most high jeopardy and peril to be lost. Whereas one is for his offence grievously punished, it is the wealthy warning of all other: but in war to the end to revenge the quarrel of one, or else peradventure of a few, we cruelly afflict and grieve many thousands of them that nothing deserved. It were better to leave the offence of a few unpunished than while we seek occasion to punish one or two, to bring into a.s.sured peril and danger, both our neighbours and innocent enemies (we call them our enemies, though they never did us hurt); and yet are we uncertain, whether it shall fall on them or not, that we would have punished. It is better to let a wound alone, that cannot be cured without grievous hurt and danger of all the whole body, than go about to heal it.
Now if any man will cry out and say: It were against all right, that he that offendeth should not be punished; hereunto I answer, that it is much more against all right and reason, that so many thousands of innocents should be brought into extreme calamity and mischief without deserving.
Albeit nowadays we see, that almost all wars spring up I cannot tell of what t.i.tles, and of leagues between princes, that while they go about to subdue to their dominion some one town, they put in jeopardy all their whole empire. And yet within a while after, they sell or give away the same town again, that they got with shedding of so much blood.
Peradventure some man will say: Wouldst not have princes fight for their right? I know right well, it is not meet for such a man as I am, to dispute overboldly of princes' matters, and though I might do it without any danger, yet is it longer than is convenient for this place. But this much will I say: If each whatsoever t.i.tle be a cause convenient to go in hand with war, there is no man that in so great alterations of men's affairs, and in so great variety and changes, can want a t.i.tle. What nation is there that hath not sometime been put out of their own country, and also have put other out? How oft have people gone from one country to another? How oft have whole empires been translated from one to another either by chance or by league. Let the citizens of Padua claim now again in G.o.d's name the country of Troy for theirs, because Antenor was sometime a Trojan. Let the Romans now hardily claim again Africa and Spain, because those provinces were sometime under the Romans. We call that a dominion, which is but an administration. The power and authority over men, which be free by Nature, and over brute beasts, is not all one. What power and sovereignty soever you have, you have it by the consent of the people. And if I be not deceived, he that hath authority to give, hath authority to take away again. Will ye see how small a matter it is that we make all this tumult for? The strife is not, whether this city or that should be obeisant to a good prince, and not in bondage of a tyrant; but whether Ferdinand or Sigismund hath the better t.i.tle to it, whether that city ought to pay tribute to Philip or to King Louis. This is that n.o.ble right, for the which all the world is thus vexed and troubled with wars and manslaughter.
Yet go to, suppose that this right or t.i.tle be as strong and of as great authority as may be; suppose also there be no difference between a private field and a whole city; and admit there be no difference between the beasts that you have bought with your money and men, which be not only free, but also true Christians: yet is it a point for a wise man to cast in his mind, whether the thing that you will war for, be of so great value, that it will recompense the exceedingly great harms and loss of your own people. If ye cannot do in every point as becometh a prince, yet at the leastways do as the merchantman doeth: he setteth naught by that loss, which he well perceiveth cannot be avoided without a greater loss, and he reckoneth it a winning, that fortune hath been against him with his so little loss. Or else at the leastwise follow him, of whom there is a merry tale commonly told.
There were two kinsmen at variance about dividing of certain goods, and when they could by no means agree, they must go to law together, that in conclusion the matter might be ended by sentence of the judges. They got them attorneys, the pleas were drawn, men of law had the matter in hand, they came before the judges, the complaint was entered, the cause was pleaded, and so was the war begun between them. Anon one of them remembering himself, called aside his adversary to him and said on this wise: ”First it were a great shame, that a little money should dissever us twain, whom Nature hath knit so near together. Secondly, the end of our strife is uncertain, no less than of war. It is in our hands to begin when we will, but not to make an end. All our strife is but for an hundred crowns, and we shall spend the double thereof upon notaries, upon promoters, upon advocates, upon attorneys, upon judges, and upon judges'