Now if the principles of war are so directly opposed to the principles of the gospel, if the practice of war is so perfectly contrary to Christian practice, then it must be very criminal for Christians not to bear open testimony against war, and much more criminal to do anything to promote it.
It is a fact which can neither be disguised nor controverted that the whole trade of war is returning evil for evil. This is a fundamental principle in the system of self-defense. Therefore every exertion in the power of contending nations is made to inflict mutual injury, not merely upon persons in public employment and upon public property, but indiscriminately upon all persons and property. Hence it is an established rule of what is styled “civilized warfare” that if one party takes a person suspected of being a spy, they put him to death; which act is retaliated by the other the first opportunity. If one party storms a fortified place and puts the garrison or the inhabitants to the sword, the other, in theirdefense, must retaliate the same thing, and, if possible, to a greater degree. If one side executes a number of captives for some alleged extraordinary act, the other, on the principles of self-defense, may execute double the number; the first may then, on the same principles, double this number; and so they may proceed to return evil for evil, till one or the other yields.
The principles of self-defense require not merely an eye for an eye and a tooth for a tooth, but for one eye two eyes, for one tooth two teeth. They require the retaliation of an injury to a double degree,—otherwise, there would be no balance in favor of the defensive side; but as both parties must always be on the defense, both must, of course, retaliate to a double degree. Thus war is aggravated and inflamed, and its criminality raised to the highest pitch.
The doctrine of retaliation is not only openly avowed and practiced by professing Christian nations, but is sometimes defended before national councils by professing Christians of high standing in churches. “O! tell it not in Gath! publish it not in the streets of Askelon! lest the daughters of the uncircumcised triumph!”
That the retaliation of injury, of whatever kind it may be and to whomsoever it may be offered, is most absolutely and unequivocally forbidden by the whole spirit of the gospel dispensation, as well as by its positive precepts, surely can never be fairly controverted.
Says the great Author and finisher of our faith,“Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you that ye resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also.” Whether the literal import of these words be contended for or not, they cannot fairly be construed as teaching anything short of a positive and unconditional prohibition of the retaliation of injury. Had our Lord added to these words the maxim of the world, “If any man assaults you with deathly weapons, you may repel him with deathly weapons,” it would have directly contradicted the spirit of this command and made his sayings like a house divided against itself.
The apostles largely insist upon this doctrine of their divine Master, thus: “Recompense to no man evil for evil”; “Be ye all of one mind, not rendering evil for evil, or railing for railing”; “See that none render evil for evil to any man.” These comprehensive passages make no conditions or limitations, and are, therefore, applicable to all men and binding upon all in all situations and circumstances under the light of the gospel; but had they added, “If any man injures you, you may return him an injury and repel violence with violence,” it would have been most palpably absurd, and the precepts of the gospel would have been truly what infidels have asserted they are,—a series of gross contradictions.
But I repeat that the open and avowed principles of war, even among Christian nations, are those of returning evil for evil. Surely, nations neither aim nor pretend to aim at the best good of their enemies; but, on the contrary, their real and professed object in the sight of God and man is to do them, while at war, all the injury in their power. What means that language which conveys instructions to those who commandships of war, tosink,burn, anddestroy, if it does not mean evil to enemies? Why do nations encourage the cupidity of men by licensing and letting loose swarms of picaroons on their enemies, if it is not to inflict evil on them? But all this is sanctioned under the notion of self-defense, and, as though it were a light thing for men thus publicly to trample on the laws of the gospel, they lift up their daring hands to heaven and supplicate God’s help to assist them in violating his own commands! No apology can be made for such proceedings until it is shown that war is not returning evil for evil.
But what is it to return evil for evil?
When one man is injured by another and returns injury, he returns evil for evil and violates those precepts of the gospel which have been quoted. When one association of men is injured by another association and the injured returns an injury, evil is returned for evil and those precepts are violated. When one nation infringes on the rights of another and they in return infringe on the aggressor’s rights, they return evil for evil and violate those precepts. When one nation declares war against another and is repelled by war, evil is returned for evil and those precepts are violated. But these things are constantly practiced, without a blush or a question as to their propriety; and God is supplicated to aid in the business.
To what a state has sin reduced our world? Is not the church covered with darkness and the people with gross darkness? A man may now engage in war with his fellow-man and openly return evil for evil, and still remain in respectable standing in most of the churches,being at the same time highly applauded and caressed by the world lying in wickedness!
But if we are here to be directed and at last to be judged by the gospel, no man can return evil for evil, in war or otherwise, without aggravated guilt.
That it is an evil to spread distress, desolation, and misery through a land and to stain it with the blood of men probably none will deny. War, with its attending horrors, is considered by all, even those who advocate and prosecute it, to be the greatest evil that ever befalls this wicked, bleeding, suffering world.
Though men go to war primarily to gratify their corrupt passions,—for they can never propose the attainment of any good by war which shall be commensurate with the natural and moral evils that will be occasioned by the acquisition,—yet the prospect of attaining some supposed good must be held out as a lure to the multitude and a means of self-justification.
Usually the object of war is pompously represented to be to preserve liberty, to produce honorable and lasting peace, and promote the happiness of mankind; to accomplish which, liberty, property, and honor—that honor which comes from men—must be defended, though war is the very thing that generally destroys liberty, property, and happiness, and prevents lasting peace.Such is the good proposed to be attained by the certain and overwhelming evil of war.
But no maxim is more corrupt, more false in its nature, or more ruinous in its results than that which tolerates doing evil that good may come. Nor can any defend this maxim without taking the part of infidels and atheists, to whom it appropriately belongs, and with whose principles and practice alone it is consistent.
The apostle Paul reprobates this maxim in the severest terms, and he considered it the greatest scandal of Christian character to be accused of approving it: “As we be slanderously reported,” says he, “and as some affirm that we say, Let us do evil that good may come; whose damnation is just.”
Now if war is in fact an evil, and it is prosecuted with a view to attain some good, then going to war is doing evil that good may come. It is therefore doing that which scandalizes Christian character; that which is wholly irreconcilable with the principles of the gospel, and which it is highly criminal for any man or nation to do.
The example of the Son of God is the only perfect model of moral excellence, and his moral conduct, so far as he acted as man, remains a perfect example for Christians.
But did he appear in this world as a great military character, wearing a sword of steel, clothed withmilitary finery, and surrounded by glittering soldiers, marching in the pomp and parade of a warrior? No; he was the meek and lowly Jesus, despised and rejected of men. He was King of kings and Lord of lords, but his kingdom was not of this world. Had his kingdom been of this world, then would he have appeared as an earthly conqueror, and his servants would have been warriors.
Though a prince, he was the Prince of Peace. At his advent the angels sang, “Glory to God in the highest, on earth peace, good will to men.” “He came not to destroy men’s lives, but to save them.” He was the Lamb of God, meek and lowly. He followed peace with all men; he returned good for evil and blessing for cursing, and “when he was reviled he reviled not again.” Finally, he was “brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth.” That he did this as a necessary part of his mediatorial work need not be denied; but that he intended it also as an example to his followers is fully confirmed by an inspired apostle, who says, “If, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him who judgeth righteously.”
Christ taught his disciples the doctrines of peace, and commanded them to take up the cross and follow him; to live in peace and to follow peace with all men.His last gift to them was peace. He said to them, when about to send them into the world, “Behold I send you forth as lambs among wolves”; thus teaching them what treatment they might expect and what character they must maintain among wicked men. The nature of lambs and wolves is too well known for any one to mistake this figurative representation. Wolves are fierce, bloody, and ravenous beasts; but lambs are mild, inoffensive, and unresisting, having no means of relief but by flight. Now if a host of professing Christian warriors, marshaled under the ensign of a preying eagle or a prowling lion, clothed in all the splendor of deathly armor, and rushing forward to destroy their fellow-creatures, are in figurative language butlambs, I confess I am at a loss where to look for thewolves! Do these warlike Christians appear mild as lambs and harmless as doves, kind and tender-hearted, doing good to all, to friends and foes, as they have opportunity? Can fighting be living peaceably with all men? Is it returning good for evil, and overcoming evil with good? If not, it is not imitating the example of Christ.
If Christians were like Christ, their warfare would not be carnal, but spiritual, corresponding with the armor which he has provided. They would conquer by faith and overcome by the blood of the Lamb, not counting their lives dear to themselves.
On the whole, if to engage in war is not avoiding the appearance of evil, but is running into temptation; if it inflates the pride of men; if it infringes on the rights of conscience; if it is not forgiving trespasses as we wish to be forgiven; if it is not patient suffering underunjust and cruel treatment; if it is not doing to others as we would have them do to us; if it is not manifesting love to enemies and returning good for evil; if it is rendering evil for evil; if it is doing evil that good may come; and if it is inconsistent with the example of Christ, then it is altogether contrary to the spirit and precepts of the gospel and is highly criminal. Then Christians cannot engage in war or approve of it without incurring the displeasure of Heaven.
In view of the subject, if what has been said is in substance correct, and of this I desire the reader conscientiously to judge, then the criminality of war and its inconsistency with the gospel are undeniable.
It is admitted by all that war cannot exist without criminality somewhere, and generally where quarreling and strife are, there is blame on both sides. And how it is that many Christians who manifest a laudable zeal to expose and counteract vice and wickedness in various other forms are silent on the subject of war, silent as to those parts or practices of war which are manifestly and undisputably criminal, is to me mysterious. There has been a noble and persevering opposition against the inhuman and cruel practice of the slave trade; and by the blessing of God the efforts against it have been successful, probably, for the time, beyond the most sanguine expectations. When the lawfulness of this practice was first called in question, it was violently defended as well by professing Christians as by others. Comparatively few Christians fifty years ago doubted the propriety of buying and holding slaves;but now a man advocating the slave trade could hardly hold in this vicinity a charitable standing in any of the churches. But whence has arisen so great a revolution in the minds of the mass of professing Christians on this subject? It has happened not because the spirit or precepts of the gospel have changed, but because they are better understood.
Christians who have been early educated to believe that a doctrine is correct, and who cherish a respect for the instructions of their parents and teachers, seldom inquire for themselves, after arriving at years of maturity, unless something special calls up their attention; and then they are too apt to defend the doctrine they have imbibed before they examine it, and to exert themselves only to find evidence in its favor. Thus error is perpetuated from generation to generation until God, in his providence, raises up some to bear open testimony against it; and as it becomes a subject of controversy, one after another gains light, and truth is at length disclosed and established. Hence it is the solemn duty of every one, however feeble his powers, to bear open testimony against whatever error prevails, for God is able from small means to produce great effects.
There is at present in many of our churches a noble standard lifted up against the abominable sin of intemperance, the greatest evil, perhaps, war excepted, in the land, and this destructive vice has already received a check from which it will never recover unless Christians relax their exertions. But if war is a greater evil than drunkenness, how can Christians remain silent respecting it and be innocent?
Public teachers consider it to be their duty boldly and openly to oppose vice. From the press and from the pulpit they denounce theft, profaneness, Sabbath breaking, and intemperance; but war is a greater evil than all these, for these and many other evils follow in its train.
Most Christians believe that in the millennial day all weapons of war will be converted into harmless utensils of use, that wars will cease to the ends of the earth, and that the benign spirit of peace will cover the earth as the waters do the seas. But there will be then no new gospel, no new doctrines of peace; the same blessed gospel which we enjoy will produce “peace on earth and good will to men.” And is it not the duty of every Christian now to exhibit the same spirit and temper which will be then manifested? If so, let every one “follow the things that make for peace,” and the God of peace shall bless him.
As was proposed, a number of objections to the general sentiments that have been advocated shall be stated and answered.
Objection first.Shall we stand still and suffer an assassin to enter our houses without resistance and let him murder ourselves and families?
Answer.I begin with this because it is generally the first objection that is made to the doctrine of peace by all persons, high and low, learned and unlearned;notwithstanding it is an objection derived from a fear of consequences and not from a conviction of duty, and might with the same propriety have been made to the martyrs who, for conscience’ sake, refused to repel their murderers with carnal weapons, as to Christians who, for conscience’ sake, refuse at this day to resist evil. No Christian will pretend that defense with carnal weapons is not criminal, if the gospel really forbids it, let the consequences of nonresistance be what they may. For the requisitions of the gospel are the rule of duty. But I presume the objection above stated arises altogether from an apprehension of consequences rather than from regard to duty.
Every candid person must admit that this objection is of no force, until the question whether the gospel does or does not prohibit resistance with deathly weapons is first settled. It might, therefore, justly be dismissed without further remark; but as mankind are often more influenced by supposed consequences than by considerations of duty, and as the objection is very popular, it may deserve a more particular reply.
In the first place, I would observe that the supposition of the objector relates to a very extreme case, a case which has very rarely, if ever, occurred to Christians holding to nonresistance with deathly weapons, and it bears little or no resemblance to the general principles or practices of war which are openly advocated and promoted by professing Christians. Should an event like that supposed in the objection take place, it would be a moment of surprise and agitation in which few could act collectedly from principle. Whatwas done would probably be done in perturbation of mind. But war between nations is a business of calculation and debate, affording so much time for reflection that men need not act from sudden and violent impulse, but may act from fixed principle. In this respect, therefore, war is a very different thing from what is involved in the objection which does not in the least affect the principles or practice of systematic warfare. It is not uncommon to hear persons who are hopefully pious, when pressed by the example and the precepts of Christ against war, acknowledge that most of the wars which have existed since the gospel dispensation cannot be justified on Christian principles; yet these very persons are never heard to disapprove of the common principles of war, or to counteract them by their lives and conversation before a wicked world; but, on the contrary, they will often eulogize heroes, join in the celebration of victories, and take as deep an interest in the result of battles as the warriors of this world; and if their conduct is called in question, they will attempt to justify it by pleading the necessity of self-defense, and immediately introduce the above objection which is by no means parallel with the general principles and practices of all wars.
The truth is, war is a very popular thing among mankind, because it is so congenial to their natural dispositions; and, however gravely some men may, at times, profess to deplore its calamity and wickedness, it is too evident that they take a secret pleasure in the approbation of the multitude and in the fascinating glory of arms; and we have reason to believe that this objectionis often made merely to ward off the arrows of conviction which would otherwise pierce their consciences.
The objection, however, wholly overlooks the providence and promise of God. Assassins do not stroll out of the circle of God’s providence. Not only is their breath in his hand, but the weapons they hold are under his control. Besides, God’s children are dear to him, and he shields them by his protecting care, not suffering any event to befall them except such as shall be for his glory and their good. Whoever touches them touches the apple of his eye. He has promised to be a very present help to them in every time of need, and to deliver them that trust in him out of all their trouble. He will make even their enemies to be at peace with them. For the eyes of the Lord are over the righteous and his ears are open to their prayers, but the face of the Lord is against them that do evil; and who is he that will harm you if ye be followers of that which is good? But if ye suffer for righteousness’ sake, happy are ye, and be not afraid of their terror, neither be troubled. If God be thus for his children, who can be against them? Is not the arm of the Lord powerful to save, and a better defense to all who trust in him than swords and guns? Whoever found him unfaithful to his promises or feeble to save? Are not the hosts of heaven at his command? Are not his angels swift to do his will? “Are they not all ministering spirits sent forth to minister for them who shall be heirs of salvation?” “The angel of the Lord encampeth round about them that fear him, and delivereth them.” If the Lord is on their side, Christians have no cause tofear what man can do unto them. Says the blessed Saviour, “Whosoever will save his life shall lose it, and whosoever shall lose his life for my sake shall find it.”
If consequences are rightly examined, they may prove to be of more importance than at first supposed. If the gospel does forbid resistance with deathly weapons, then he who saves his temporal life by killing his enemy may lose his eternal life; while he who loses his life for Christ’s sake is sure of everlasting life. Thus the Christian, if he is killed, goes to heaven; but the assassin, if he is killed, goes to hell, and the soul of the slayer is in danger of following. Whoever kills another to prevent being killed himself, does it on presumption; for, whatever may be the appearances, God only can know whether one man will assassinate another, before the event has taken place. Men, however, seem to think little of killing or being killed by fighting, whether in single combat or on the field of general battle, though they shudder at the idea of being put to death by an assassin, unless they can inflict or attempt to inflict on him the same evil.
But the objection is usually made on the supposition that the doctrine in question requires Christians to stand still and rather court the dagger than otherwise. This is an unfair statement, for it would be presumption to stand still when there was a chance of escape. Besides, the Christian must act on the defensive, not with carnal, but with spiritual weapons, which are more powerful when exercised in faith than swords or spears.
Probably no instance can be found of robbers murdering such as conscientiously held to nonresistance. It is resistance that provokes violence; forbearance and good will repress it. But if instances of this kind may be found, it is no evidence against the doctrine in question any more than against the principles of the Martyrs. God may, for wise reasons, call away some of his children by the hands of murderers; if so, instead of losing, they save their lives.
Objection second.Self-defense, and, if necessary, with deathly weapons, is the first law of nature. All the animal creation are armed with means of defense, and the principles of the gospel are not contrary to the principles of nature; therefore self-defense is not inconsistent with Christianity.
Answer.It is admitted that the laws of the gospel are not contrary to the primitive laws of nature; but it is by no means granted that they are consistent with the laws of corrupt nature. In consequence of the revolt of man the earth was cursed for his sake. It appears probable that before the fall of man animals were harmless and docile; and it is not improbable that when the curse shall be removed, when the earth shall be filled with righteousness and peace, the lion and the lamb may literally lie down together. At present, indeed, the dove, the lamb, and some other animals have no means of defense, unless flight be considered such. And while warriors are figuratively represented by ferocious beasts, real Christians are represented by lambs and doves. So far as nature is made to speak fairly on the subject, it speaks in favor of the doctrine which has been advocated.
But corrupt nature strongly dictates many things quite contrary to the precepts of the gospel; and no doctrine will be given up more reluctantly by corrupt nature than that of the lawfulness of war, because no doctrine is more congenial with the depraved feelings and propensities of unsanctified men, for their “feet are swift to shed blood; destruction and misery are in their ways, and the way of peace have they not known; there is no fear of God before their eyes.”
Objection third.The precepts of the gospel are consistent with the moral law, or the eternal nature of things, which is forever the standard of right and wrong to all moral beings in the universe; and war has been prosecuted consistently with this rule of right and wrong; therefore war cannot be contrary to the precepts of the gospel.
Answer.This is an objection founded on an undefinable something aside from divine precept; yet as some terms in it have been much used in polemic divinity by men of eminent talents and piety, whose praise is in the churches, I think it neither proper nor modest to dissent from so high authority without offering some reasons. I shall, therefore, make a few general observations on what is called the moral law, the eternal rule of right and wrong, or the nature of things; all of which phrases, I believe, have been occasionally used by eminent writers as conveying the same ideas.
I cannot agree with such as suppose that a moral law or nature of things exists independently of the will of God and is the common law of God and man. It appears to me as inconsistent to suppose a law to existwithout a lawgiver as to suppose a world to exist without a creator. If God is the only eternal and independent Being in the universe, and if all things are the work of his power and goodness, then the supposition that an eternal law exists independently of him appears to me to be absurd, as on this supposition there exists a law without a lawgiver and an effect without a cause. If God is not the author of all things, then there must be more than one eternal cause of things.
To suppose that the reason and fitness of things independently of the will of God, either in his works, his providence, or word, can be a rule of man’s duty appears to me as inconsistent as to suppose that men might institute divine worship from such fitness of things independently of the existence of God; for the will of God to man seems as necessary to lay a foundation of moral obligation and to direct man’s obedience as the existence of God is necessary to lay a foundation of religious worship. Should it be asked whether the laws of God are not founded on the eternal nature and fitness of things, I would answer that such a supposition appears to me no more reasonable than to suppose that his power is founded on the eternal capacity of things; for the capacity of things has just as much reality and eternity in it to found the omnipotence of God upon, as the reason and nature of things have to found his infinite wisdom or justice upon.
I therefore dissent from all standard of moral obligation which are supposed to exist aside from, and independently of, the divine will; and fully agree with the Assembly’s Shorter Catechism, in the answer tothis question: “What is the duty which God requires of man? Answer: The duty which God requires of man is obedience to his revealed will.” Should it, however, be said that things do exist aside from the divine will, that it does not depend on the divine will, but on the nature of things, that two and two make four, or that a thing cannot be in motion and at rest at the same time, it is by no means admitted that this order or constitution of things exists independently of God; but it is believed to be as much the effect of his power and goodness as anything else. And if God is not the author of all the laws both in the natural and moral world, it may reasonably be inquired, who is?
If God is the moral governor of the world, then all his laws over men, as moral beings, must be moral laws; and to make a distinction between the laws designed to regulate the moral conduct of men, and to call some of them moral and others by different names, seems to me not necessary, while I find no such distinction in the Scriptures. Because some of God’s laws were intended to be temporary, under certain circumstances, they were no less of a moral nature on that account; neither was it any less criminal to violate them.
As created things are in some respects constantly changing, and as the relations of things are often varied, so a law may be relatively right at one time and relatively wrong at another. But as man is frail and short-sighted, and is incapable of seeing the end from the beginning, he is totally unable of himself to judge what is and what is not right, all things considered; hence the necessity of a revelation from God to direct his steps.
That there is a fitness of things and a standard of moral right and wrong cannot be denied; but, instead of being founded in a supposed nature of things independent of God, it originates in the very nature and perfections of God himself, and can never be known by man any farther than the nature and perfections of God are known. A standard of right and wrong independent of God, whether by the name of moral law or nature of things, is what never has been and never can be intelligibly defined. It is like a form without dimensions, like a foundation resting on nothing. It is, therefore, in my opinion, as extravagant to talk of an eternal nature of things, without reference to the laws of God, as it would be to talk of an eternal wisdom or an eternal omnipotence, independent of the existence of God.
But if the statement of the objector is meant only to imply a rule of right and wrong emanating from the nature and perfections of God, and coincident with his laws, then, admitting the propriety of the terms moral law, nature of things, etc., the objection, if it proves anything, may prove quite too much for its advocates; for under certain circumstances it has been consistent with this rule of moral right and wrong utterly to exterminate nations, to destroy men, women, and children, and show them no mercy.
Besides, the whole force of the objection rests on the supposition that no laws which have existed, and which were not contrary to the moral law, can be abrogated under the Christian dispensation or be inconsistent with the precepts of the gospel. It hence follows that whatever has been morally right and lawful for men todo must forever remain right and lawful to be done. This is a necessary result from the premises; but no Christian can consistently subscribe to this. The premises must, therefore, be unsound and the objection of no force.
If literal sacrifices, slavery, and many other practices which are totally abolished under the Christian dispensation were not contrary to the moral law under the Old Testament economy, why may not the same be true of war? Why may not the gospel forbid war as consistently as it can forbid slavery?
Objection fourth.The nature of religion and morality under the ancient dispensation was the same as under the new. Love to God and man was the substance of the law and the prophets; and though truth under the former was inculcated more by types and ceremonies, yet the essence of religion was the same under that as under the present dispensation; and as war was not inconsistent with the nature and precepts of religion then, it cannot be inconsistent with the nature and precepts of religion now, under like circumstances.
Answer.It is readily admitted that the essence of religion is the same under the present as under the former dispensation, both requiring at all times and in all actions holy exercises of heart in cordial obedience to divine command; yet the laws for external conduct under the two dispensations differ widely, and the practice of war involves much of the external conduct of men. It was never right for men to indulge unholy feelings in the act of war, but the external act was required as a means of executing the divine vengeance;the gospel does not command, but seems plainly to forbid, the external act of war.
But to suppose that saints under the gospel can ever be placed in circumstances like those of the ancient church is to suppose that they may be put under the same typical economy which has vanished away, given place to the substance, and ceased to be binding even on the natural Israelites. To be in like circumstances they must also be made the executors of God’s wrath, to inflict vengeance, by his particular command, on idolatrous and rebellious nations. The Israelites had the same high authority to exterminate the Canaanites and subdue the idolatrous nations about Palestine that the holy angels had to destroy Sodom and Gomorrah.
It is perfectly plain that if God should positively command Christians to take the weapons of war and not only repel invasion but actually exterminate nations, it would be their duty to obey, and a refusal would be open rebellion against God. The Old Testament saints received such commands, but Christians have no such authority, which makes a material difference in circumstances.
Some general observations relative to the different dispensations of the church of God may illustrate this topic more fully.
The Old Testament economy has sometimes, perhaps without reason, been divided into the Adamic, Patriarchal, and Mosaic dispensations of the church; but as the latter was more full and complete, and as the distinction between the Mosaic and Christian dispensations is common, I shall confine my remarks chieflyto that distinction, though I consider the great distinction to be between the Old and New Testament economies.
The Old Testament economy, in general, was typical of the New. Under the former dispensation literal and temporal things typified spiritual and everlasting things under the latter. The nation of Israel, chosen and separated from all other nations, typified the true Israel of God, who are chosen out of every nation and sanctified and set apart as a holy nation and peculiar people, to offer up spiritual sacrifices to God. The land of Canaan was a type of the heavenly Canaan. Jerusalem was a type of the New Jerusalem from above. Mount Zion and the royal throne of Israel, which were in Jerusalem, typified the heavenly Zion and the throne of the true David who now reigns in glory. The sacrifices were types of spiritual offerings. The Israelites had enemies within and foes without, literal weapons of war and literal warfare, typical of spiritual foes, spiritual armor, and spiritual warfare.[1]Their kings were seated on the throne of the Lord (see 1 Chron. xxix. 23). At the command of God they judged and made war and conquered their enemies and thus typified the Son of God who is now on the throne of his FatherDavid, and who in righteousness judges and makes war and rides forth conquering and to conquer. The ancient promises and threatenings were mostly temporal, but typical of spiritual and everlasting promises and threatenings. Doubtless the gospel was preached by types and figures under the Old Testament economy, and the saints of old looked upon those temporal things merely as shadows representing a more enduring substance. When they looked upon Canaan, the land of promise, they viewed it as a type of the heavenly Canaan, and confessed that they were strangers and pilgrims on earth seeking a better country. When they looked on the bleeding lamb they beheld, by the eye of faith, the Lamb of God who taketh away the sins of the world.
Thus we may see that almost the whole of the Old Testament economy was typical and temporary, and not intended to be perfect and everlasting. But under the gospel dispensation we have a new covenant and better promises which are intended to be perfect and everlasting. It is therefore more proper for those who live under this new and perfect dispensation to look at the substance than at the shadow for a rule of duty. Errors are often and easily propagated by reasoning from analogy and introducing it as proof of sentiments instead of illustration. This is frequently done in relation to the Old Testament economy and common political government. It is not uncommon to hear ministers, in their political sermons, reason and infer just as if there were a perfect parallel between the Jewish theocracy and political governments, when at the headof one was the Lord of hosts and at the head of the others are but men; when one was the church of the living God, and the others are but human institutions. They not unfrequently speak of God’s driving out the heathen before his American Israel and planting them in a goodly land, as though there were a perfect parallel between the Americans driving the Indians from their native soil and taking possession of it themselves, without divine commission, and the Israelites going at the express command of God and taking possession of Canaan. Thus they endeavor to keep up a parallel between God’s ancient church and civil governments. The economy of God’s ancient covenant people was by no means a political institution in the popular sense, but it was a dispensation of the church of God, and in its rites, ceremonies, and government was typical of the kingdom of Messiah under his mediatorial reign, and differed widely in its nature, origin, and design from mere political governments; therefore all reasoning drawn from a supposed analogy between them is specious and false. The Israelites had no authority to enact laws or to alter God’s laws one iota; their duty was implicitly to obey them.
But if Christians take their authority for going to war from the practice of the Old Testament saints, their example will prove too much; it will not only allow war, butoffensive warin its most dreadful forms.
Objection fifth.Abraham went to war, not like the Israelites at the command of God, yet he met with the divine approbation when he returned from the slaughter of the kings; he, therefore, must have acted on auniversal law still in force; and as Christians are called the children of Abraham they ought, of course, to imitate his example in such things as God approved.
Answer.Abraham, like the Israelites, was under a typical dispensation and practiced rites and ceremonies which were a shadow of good things to come. That he acted without divine command, in the war referred to, is more than we are warranted to say. He was a prophet and the friend of God and probably was acquainted with the divine will on this subject.
Christians are not called the children of Abraham because they imitate his example in war, but because they exercise like precious faith with him. If Christians are warranted to imitate the example of Abraham in all things which were tolerated by God, then they may sacrifice cattle, practice polygamy, and buy and hold slaves. But if they object to his example as a rule of duty in these instances, why not object to his example as a rule of duty in the case of war?
But to say that he acted from some universal law still in force is taking for granted the question in dispute, and cannot be admitted without evidence.
The war waged by Abraham against the kings was, I apprehend, offensive rather than defensive; for Lot, his brother’s son, whom he rescued, did not then belong to his family or kingdom, but was separated from him and was also a patriarch, a father of nations, and a prince or head over his own house or kingdom.
It appears very evident that offensive as well as defensive war was tolerated under the patriarchal economy, as may be seen from the words of the inspiredJacob when blessing his sons (Gen. xlviii. 22). That, as well as the Mosaic dispensation, was typical, and doubtless war was allowed under both for the same reasons.
But there can be no doubt that whoever attempts to justify war by the example of Abraham may equally justify the slavery of our fellow-men; and whoever depends on his example for authority for engaging in war, to be consistent, must advocate and defend the doctrine of slavery.
Objection sixth.It appears to be a universal law of God that “whoso sheddeth man’s blood, by man shall his blood be shed.” If one man, or one nation, attacks another and sheds his blood, his own must be shed in return. Hence this precept not only authorizes taking away the life of a murderer, but authorizes nations to repel by war nations that wage war against them.
Answer.Whether this was a precept given to man as a rule of duty or not is very questionable, though it has generally been so construed, at least since the dark ages of the church; and it is still more questionable whether it is a universal and perpetual law.
If we attend to the phraseology of this decree of God, we shall find it to be very different from that of the precepts, generally, delivered to Moses. God did not say to Noah, as he often did to Moses, thou shalt do this, or that, but he said, “I will require the life of man,” etc. If God had designed to delegate executive authority to Noah and his descendants to execute retributive judgment on the manslayer, the connection of the whole language must have been altered, for Goddeclared what he would do himself. It appears, therefore, to have been God’sdecree, and the promulgation ofhislaw by which he would inflict righteous judgment on the guilty; the penalty was intended as a warning to deter mankind from violence, the sin for which the old world was swept away. And I see no reason why this threatening should not be considered parallel with the decrees of Christ,—that “all they that take the sword shall perish with the sword; he that leadeth into captivity shall go into captivity; he that killeth with the sword must be killed with the sword; here is the faith and the patience of the saints.” Why the former should be considered as a rule of obedience for man, and these latter passages not so, I am unable to say. “He that killeth with the sword must be killed with the sword” is as positive as “whoso sheddeth man’s blood, by man shall his blood be shed.”
It may be observed that the faith and patience of the saints is here spoken of in such a way as to imply that they exercised and manifested their faith and patience when they were put to death by violence or carried into captivity. And, indeed, how could their faith and patience appear if they, like the wicked world, returned evil for evil, carried into captivity, and killed with the sword?
The original threatening has been fulfilled by the providence, and sometimes by the express command, of God. As Noah was the head of the new world and the father of nations, it seems to have had reference to nations rather than to individuals; and all nations that have shed blood in war must, in their turn, have theirown blood shed; so that all they that take the sword may perish with the sword agreeably to the threatening made known to Noah, and to those announced by Christ.
But, admitting that the law quoted in the objection was intended as a rule of duty for man, it does not appear that it was designed to be universal and perpetual. Before the flood no authority appears in any sense to have been delegated to man to shed the blood of man. So far from executing the penalty of death or causing it to be executed upon Cain, who was of the wicked one and slew his brother, notwithstanding his guilty forebodings, God threatened a sevenfold vengeance on him who should presume to do it.
Under the Mosaic dispensation many crimes were punishable with death according to positive precept; but God, for wise reasons, did not always have the penalty executed. David was guilty of murder and adultery, both capital crimes; yet he was permitted to live.
All kinds of vindictive punishment under the Christian dispensation appear to be absolutely forbidden. By vindictive I mean that which is intended to vindicate the law, as executing strict justice, and prevent offenses only, as taking away life, but which is not designed to promote the individual good of the person punished. That punishment which is designed and which has a tendency to promote the good of the punished, as well as to deter offenders, I consider to be strictly disciplinary or corrective, and consistent with the spirit and precepts of the gospel. Says an apostle,“Dearly beloved, avenge not yourselves, but give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.” “For the wrath of man worketh not the righteousness of God.” It has been said that this only forbids a revengeful temper, but this evasion will not do; for Christians are here forbidden to do the very thing which God declares he will do himself, and he does nothing but what is holy.
“Render to no man evil for evil,” is a positive precept without any limitation, and which admits of no evasion; and it must plainly rescind the law of shedding man’s blood because he had shed the blood of man.
But the exclamation is often made, What, not punish a murderer with death! Little do those who make this exclamation think that they themselves also are sinners and that every sin deserves not only temporal death but God’s wrath and curse forever, and that they are in like condemnation unless redeemed by the blood of the Lamb. For such, it might be well to inquire if they know “what manner of spirit they are of.”
The most prominent characteristic of Messiah’s reign over men in this world is mercy, since he has secured the rights and honor of the divine government by the sacrifice of himself so that the guilty may live. He has given his life as a ransom and taken the world into his hands as the ruler, judge, and rewarder, and offers the chief of sinners mercy; and the merits of his blood are sufficient to cleanse from all sin as well against man as against God. And who can help being astonished at the amazing difference between his laws and his dealings with men, and those sanguinary laws of men according to which under the light of the gospel they punish with death.
The professed principle and design of these laws is strict justice; but were men dealt with according to strict justice by him who rules above, who would be able to stand? These laws of men accept no atonement for capital offenses; no mercy is offered, for none is provided for those who incur their penalty; but the gospel offers mercy to the chief of sinners while it condemns those who reject the offers. Capital offenders will never be condemned by civil governments for the rejection of offered mercy, for no mercy is provided for them. How unlike the divine government! But Christians are commanded to be merciful, as their Father in heaven is merciful, who showers down blessings on the evil and unthankful. Our Master has told us that with what judgment we judge we shall be judged; and with what measure we mete it shall be measured to us again; that if we forgive we shall be forgiven; and if we forgive not we shall not be forgiven; and that if we show no mercy we shall have judgment without mercy.
Christians ought to ponder the subject well before they advocate the consistency and safety of dispensing justice without mercy. Let them learn what that meaneth, “I will have mercy and not sacrifice.”
Objection seventh.“Every purpose is established by counsel, and with good advice make war”; “For by wise counsel thou shalt make war,” etc. Here war is recognized as a duty under certain circumstances, and the manner in which it is to be undertaken is pointed out, viz., by wise counsel.
Answer.The inspired Proverbs are maxims of wisdom illustrated, for the most part, by some familiarsubject that existed at the time they were delivered. The object here is not to inculcate the lawfulness of war but the necessity of sound wisdom in relation to the actions of men; and the subject of war appears to be introduced merely to illustrate this idea. The counsel and wisdom of men in relation to their temporal and worldly concerns are often worthy of imitation in reference to spiritual things; for the children of this world are, in some sense, wiser in their generation than the children of light, and the conduct of worldly men is often very appropriately introduced to illustrate Christian duty. Our Lord says, “What king, going to war with another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?” Doubtless our Lord’s design was to warn people to count the cost before they professed to be followers of him, that they might not be deceived and discouraged, and that they might act from principle and not from hypocrisy. But he inculcated these things by referring to the example of kings in their consultations about war. And it is believed that the passages before cited are of similar import. These references to war, being introduced merely for the illustration of other subjects, will no more prove the lawfulness of war than the reference of the apostle to the Olympic games, for illustration, will prove the lawfulness of those heathen feats. But if this explanation should not be satisfactory, it may be observed that the Proverbs were written under the Old Testament economy which tolerated offensive as well as defensive war; whence it does not appear that any warcan be undertaken under the present dispensation, “by wise counsel,” except that which is spiritual; so that if the ancient was typical of the new dispensation, then the passages quoted will now apply only to spiritual warfare.
Objection eighth.When the soldiers demanded of John the Baptist what they should do, one of the directions which he gave them was to be content with their wages. If their occupation had been unlawful, then he would not have directed them to be contented with the wages of wickedness.
Answer.John the Baptist was under the Mosaic economy, the new dispensation not having commenced. He was but the forerunner of the Lord, a herald to sound his approach. But he gave the soldiers another direction, viz., to “do violence to no man,” obedience to which is totally incompatible with war, as that is nothing else but violence. Only hinder soldiers from doing violence to any man and you stop at once the whole progress of war; therefore, if the directions of John are insisted on as gospel authority, they will prove, probably, much more against the lawfulness of war than in favor of it.
Objection ninth.The Centurion and Cornelius were Christians and soldiers and highly approved of God for their faith and piety; nor were they directed by Christ or his apostles to renounce their profession; therefore the profession of arms is not inconsistent with Christian duty.
Answer.They were first soldiers and then Christians; and we have no evidence that they continued in the profession of arms; nor are we warranted to say thatthey were not directed to renounce that profession, as the Scriptures are silent on the subject. Peter, it appears, tarried a number of days with Cornelius, and he doubtless explained to him the spirit and precepts of the gospel; and it is very probable that neither Cornelius nor the Centurion continued soldiers in any other sense than they were soldiers of Christ, as the idolatrous rites enjoined on the Roman soldiers were totally inconsistent with the Christian character, aside from the unlawfulness of war itself. Besides, the Roman soldiers were as often engaged in offensive as in defensive war; therefore, if the argument has any force on the question, it will tolerate not only defensive but offensive war, and also the idolatrous rites of the Roman armies.
Objection tenth.Our Lord paid tribute money, which went to support military power, but he would not contribute to the support of a wicked thing, therefore war is not inconsistent with Christianity.
Answer.A distinguished trait of the Christian religion is peace. The command is, “Follow peace with all men.” “Blessed are the peacemakers: for they shall be called the children of God.”
Our Lord set the example of giving no just cause of offense to any. Tribute was demanded of him unjustly according to the existing laws, but lest fault should be found, he wrought a miracle and paid it. Money is a temporal thing, and belongs to the governments of this world, as the various coins bear the ensign of the nation by whom they were made; but the Christian’s treasure is not in this world, and when the rulers of this worldcall for that which bears their own image and superscription, Christians have no right to withhold from them their dues, for they must “render to Cæsar the things that are Cæsar’s.” For this cause they ought to pay tribute and resign up temporal things without a murmur to temporal governments, and leave it with Cæsar to manage the things of Cæsar. Thus far are Christians warranted to act, from the example of Christ and the precepts of the gospel; but how does the lawfulness of war follow from Christians rendering to Cæsar his due? Is it because some of the money goes to support war? Probably, of the money which our Lord paid as much went to the support of idolatry and the games of the day as to the support of war. Now if the argument is sound, we may not only prove by it the lawfulness of war but the lawfulness of idolatry and many other abominable things practiced by the heathen governments.
Objection eleventh.Our Lord, just before his crucifixion, commanded his disciples to take swords, and, if any were destitute, to sell their garments and procure them, as they would no longer have his personal presence to protect them; and as they were to encounter great trials and difficulties, they must, besides relying on providence, take all prudent means for their defense and preservation.
Answer.That our Lord did not direct them to take swords for self-defense is evident because he told them that two were enough, and because the disciples never made any use of them after their Master directed Peter to put up his and pronounced a penalty on all whoshould have recourse to swords afterwards. But the design seems to have been to show by example in the most trying situation where self-defense was justifiable, if in any case, that the use of the sword was utterly prohibited under the gospel economy, and to show the criminality and danger of ever using deathly weapons against mankind afterwards. If Christ’s kingdom had been of this world, then, he tells us, his servants would have fought; but his kingdom being not of this world, the weapons of their warfare were not carnal but spiritual. He therefore rebuked them for their mistaken zeal, healed the wound they made, and forbade the use of the sword.
Objection twelfth.Christians are commanded to be in subjection to civil rulers who are God’s ministers to execute wrath on the wicked and are ministers of good to the church; therefore Christians are bound to take the sword at their command; for civil government is ordained of God and civil rulers are not to bear the sword in vain, and Christians may lawfully do what God ordains to be done.
Answer.That civil government, so called in distinction from religious government, is ordained by God is fully admitted, and also that God ordains whatsoever comes to pass. But there is a great difference between his decretive and his preceptive will. The former is not a rule of duty for man without the latter; the latter is always a rule of duty. This fact might be proved by a multitude of instances from Scripture. Persons therefore may be very wicked in doing what God ordains to be done, if they act without his command.
That civil governments and civil rulers exist only by God’s decretive will, which is fulfilled by his providence and not by his preceptive will, is evident because God has never authorized the appointment of them or given any precepts or any commands as a code of laws to any denomination or class of people as such, distinct from his own covenant people or church; and this fact I beg leave to submit as a conclusive evidence that civil governments and civil rulers exist only by God’s decretive will and not by his preceptive will. Under the ancient dispensation no laws or directions were given to any class of men, as such, other than God’s own covenant people or church, unless some special commands on singular occasions, or the general command to repent and turn to God, be excepted.
The king on the throne of Israel was as truly an officer in the church of God as the high priest who entered into the holy of holies. Both were set apart and anointed with the holy oil, at the command of God, and both were types of the Son of God. The king as much typified his kingly office as the priest did his priestly office. Both were necessary parts of that complete shadow of good things then to come.
Under the gospel dispensation no authority from God is to be found for appointing and setting apart civil rulers, nor are there any directions given to civil rulers,as such, how to conduct in their office, unless those who rule in the church are called civil rulers. All the precepts and directions in the gospel, excepting such as were special (as those which related only to the apostles) or such as are universal (relating alike to allmen), are given to the disciples as members of Christ’s kingdom, who are not of this world, even as he was not of this world.
The Son of God came into the world to set up the kingdom of heaven, which is a perfect and everlasting kingdom and distinct from all other kingdoms which are to be destroyed to give place to his divine and heavenly reign. He came in the likeness of men, sin excepted, and laid down his life a ransom for the world, and then rose a triumphant conqueror, and in the complex character of God and man, as Mediator, he took the universe, his purchased possession, into his hands as a lawgiver, judge, and rewarder. He took the scepter when it departed from Judah, and is exalted far above all principality and power and might and dominion, and has a name above every name, all executive power in heaven and earth being given to him as Mediator. Thus, as Mediator, the kingdom of heaven is his kingdom. He reigns not only as King of kings and Lord of lords but seated on the throne of his father David, he is forever King in Zion and is head over all things to his church. His kingdom is not of this world, neither are his subjects of this world, though some of them are in it.
He sent out his disciples to appear in a distinct character from the world and to be a light to it by imitating his example and by exhibiting his spirit and temper. They ought not to say, as the Jews did, that they have no king but Cæsar, for they have an everlasting King and kingdom and laws perfect and eternal. They should, therefore, set their affections on things above and not on things beneath.
While the kingdoms of this world exist, Christians must remain in captivity to them and must obey all their laws which are not contrary to the laws of the gospel; otherwise they cannot remain peaceful, harmless, and blameless in the midst of a wicked world before whom they must shine as lights.
Though the church is now in captivity, yet her redemption draweth nigh, for God will soon “overthrow the throne of kingdoms,” and the thrones will be cast down and the princes of this world will come to naught. The stone which was cut out of the mountain without hands will dash them to pieces, as the potter’s vessel is shivered, and will become a great mountain and fill the whole earth; then the kingdom and the dominion and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the most high God whose kingdom is an everlasting kingdom and of whose dominion there shall be no end.
Though God, by his decree, has ordained civil governments and established kingdoms, and will by his providence make them subservient to the good of his church and people, and notwithstanding it is the duty of Christians to be in subjection to them and pay tribute, yet it does not follow that their genius and laws may not often be contrary to the genius and laws of the gospel, and when they are so Christians must not obey them nor count their lives dear to themselves. It should be distinctly remembered that when Christians were exhorted and commanded to be obedient to civil rulers, they were under heathen, idolatrous, civil governments, and those civil governments were by nomeans congenial with the spirit and precepts of the gospel; still Christians were commanded to be in subjection to them; not, however, without limitation, for they utterly refused obedience in many instances and nobly suffered or died as martyrs.
Thus civil government may be an ordinance of God, may be subservient to the good of the church, may be an instrument in God’s hands of executing his wrath, and Christians may be bound to obey magistrates in all things not contrary to the gospel; and yet it will not follow that Christians may consistently with the gospel take up the sword or do anything to countenance war.
If it be the duty of Christians to take the sword and enter the field of battle at the command of their civil rulers, then there could be no impropriety in having armies wholly made up of real Christians, especially since it is the duty of every man to become a Christian; and as professing Christian nations are almost constantly fighting each other, it would be perfectly proper for hosts of pious saints to be daily engaged in shedding each other’s blood. But how would it appear, how does it appear, for those who have drunk into the same peaceful and heavenly spirit, who are united together by the tender ties of the Redeemer’s blood, who are all members of the same family, and who hope through divine grace to dwell together in everlasting love and blessedness, to be fighting one another here with relentless fury?
Let us contemplate the subject, in this point of view, a little further. Suppose an English and an American frigate in the time of war, both manned entirely withreal Christians, should meet in a neutral port. Ought they not then to conduct towards each other as brethren of one common Lord? As they are all members of the same family and have all been redeemed by the same blood, and sanctified by the same divine spirit, they surely must have the most tender affection for each other, and it would be highly proper for them to meet together for Christian fellowship, worship, and communion. Suppose, then, that they occasionally go on board each other’s ships for religious worship; that their chaplains lead in their devotions, using such petitions as these—praying that they may be all of one heart and one mind in the knowledge of Christ, knit together in the bonds of Christian love; that they may have much of the wisdom from above which is first pure, then peaceable, gentle, easy to be entreated; that they may do good to all as they have opportunity, especially to the household of faith; that they may be meek and gentle as lambs and harmless as doves; that they may be kind and forgiving and that, like their Divine Master, they may return good for evil and have their affections on things above and not on things beneath; after which they unitedly partake of the symbols of Christ’s broken body and shed blood, and then part with the tenderest tokens of Christian fellowship and love. They leave the port and meet again at sea. It now becomes their duty, on the principles of war, instead of meeting as Christian brethren, to meet as raging tigers and discharge the flaming engines of death on each other; and in order to perform “their duty to their God and country,” they must exert all their powerand skill to destroy one another. The dreadful struggle and carnage must be continued by both parties as long as both can fight. When half of their crews are wallowing in their blood and expiring in agonies, a violent effort must be made by one or both to board the other and end the contest sword in hand. Those hands which recently saluted each other with Christian love now plunge the envenomed steel into their brethren’s bosoms. At length one is vanquished and yields to the other. Those who remain alive after the conflict again unite in prayer and give thanks to God that he has given them courage and strength to fight so nobly, and that he has shielded their lives in the hour of battle. Thus they again resume their Christian fellowship and communion. This mutual fellowship, communion, and love are perfectly consistent with Christian character and are required by it. The conduct which has been supposed as enemies when fighting is also entirely consistent with the principles of war and with the character of warriors, and is such as would be highly applauded and admired by the world. But is it not obviously and perfectly absurd and perfectly incompatible with the principles of the gospel for Christians to act in this twofold character? If, however, it is the duty of Christians to obey the command of their rulers and engage in war, then it would be perfectly proper for what has been supposed to take place. Christians may one day surround the table of the Lord together, and the next kill and destroy each other.
The god of this world, not being yet chained down to hell, deceives the nations and gathers them togetherto battle; but the children of peace, the citizens of Zion, ought not to mingle with them or listen to the deceiver. They should take to themselves not carnal weapons but the whole armor of God, that they may be able to stand in an evil day and to quench all the fiery darts of Satan.
Objection thirteenth.To deny the right of the magistrate to call on his subjects to take the sword is to deny that he is an avenger to execute wrath, though the gospel expressly declares that he is.
Answer.This conclusion does not follow unless it is a fact that God cannot and does not actually make him the instrument of doing it, by his providence, without his command; for, as we have already observed, men may fulfill the decrees of God under his providence, without his command, and be very criminal in the deed. God raised up the king of Assyria and made him the rod of his anger, to chastise his people and to execute wrath upon the ungodly nations around. “Howbeit he meant not so, but it was in his heart tocut offnations not a few.” And God declared, with reference to him, “that when he had performed his whole work he would punish the fruit of his stout heart and the glory of his high looks.” It will not be contended that warlike nations are commanded by God to destroy and trample down the nations of the earth as the dust of their feet; yet, when they do so, they doubtless fulfill his high decree and are avengers to execute his wrath on a wicked world.
The beast represented in the Revelation with seven heads and ten horns has generally been considered as an emblem of nations. These ten horns, or powers, areto hate the great harlot of Babylon; to eat her flesh and burn her with fire; and though they destroy the greatest enemy of the church, and in this way are ministers of good to her, yet they receive their power and their seat and their authority from the old serpent, the dragon. And a magistrate or king may be a minister of good to the church and an avenger to execute wrath, and still be very wicked in the deed and use very unlawful means to accomplish the end. While he fulfills the decree of Heaven, he acts not in obedience to the command of God, but to the dictates of his own lusts and passions.
Objection fourteenth.The passages of Scripture which have been quoted against retaliation and which inculcate love to enemies and the returning of good for evil have reference to individuals in their conduct towards each other, but have no relation to civil government and are not intended as a rule of duty for one nation towards another; they therefore have no bearing on the subject of war.
Answer.Those precepts of the gospel appear to be binding universally without any limitation, and men have no right to limit that which God has not limited. If the commands of the gospel are binding upon every one in his individual capacity, then they must be binding upon every one in any collective body, so that whatever is morally wrong for every individual must be equally wrong for a collective body; and a nation is only a large number of individuals united so as to act collectively as one person. Therefore, if it is criminal for an individual to lie, steal, quarrel, and fight, it is alsocriminal for nations to lie, steal, quarrel, and fight. If it is the duty of an individual to be kind and tender-hearted and to have a forgiving and merciful disposition, it is likewise the duty of nations to be kind, forgiving, and merciful. If it is the duty of an individual to return good for evil, then it is the duty of nations to return good for evil.
It is self-evident that individuals cannot delegate power to communities which they do not possess themselves. Therefore, if every individual is bound to obey the precepts of the gospel and cannot as an individual be released from the obligation, then individuals have no power to release any collective body from that obligation. To say that God has given to nations a right to return evil for evil is begging the question, for it does not appear and cannot be shown that God has restricted the precepts of the gospel to individuals, or that he has given any precepts to nations as such, or to any other community than his own covenant people or church. This objection makes government an abstraction according with the common saying, “Government is without a soul.”
No practice has a more corrupt tendency than that of attempting to limit the Scriptures so as to make them trim with the corrupt practices of mankind. Whoever, for the sake of supporting war, attempts to limit these precepts of the gospel to individuals and denies that they are binding upon nations destroys one of the main pillars by which the lawfulness of war is upheld. The right of nations to defend themselves with the sword is argued on the supposed right of individual self-preservation; as it is said to be right for individualsto defend themselves with deathly weapons, so it is lawful for nations to have recourse to the sword for defense of their rights. But if these passages are applicable to individuals and prohibit them from acts of retaliation, and if the rights of nations are founded on the rights of individuals, then nations have no right to retaliate injury.