ever, in favour of warfare, has been derived from the circumstance of our Lord having said, that he had "not found so great faith, no, not in Israel," as that displayed by the centurion who implored health for his sick servant.* But this exclamation of our Lord does not imply that the soldier was engaged in a profession which a clearer light of Christianity would not have induced him to relinquish. The words apply merely to faith, which is a mental confidence, totally abstracted from any occupation and from works. Jesus took no notice of the man's office, but, impressed by the extraordinary trust in his power, praised the faith which had caused the appeal. He therefore replied, "Go thy way, and as thou hast believed, so be it done unto thee;" he did not say, thou hast done." Rahab, the harlot of Jericho, was commended by Paul for her faith, manifested in receiving the spies, but no one will justify her profession on that account. Our Lord, if silent with regard to the centurion's profession, was also silent with regard to his religion, and yet he was doubtless an idolater; and if such silence would justify war, it would justify all the cruel and unprovoked aggressions of the Romans.

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In the midst of exhortations from Jesus to his disciples in favour of endurance, and of being "harmless as doves," we meet with these words:

* Matt. viii. 10; and Luke vii. 9.

"Think not that I am come to send peace on earth; I came not to send peace, but a sword; for I am come to set a man at variance against his father; and the daughter against her mother; and the daughter in law against her mother in law." These words evidently relate to the approaching conflict between the Christian, the Jewish, and the Pagan system, and to the persecutions that the followers of Jesus were doomed to suffer. Putting aside the impossibility of such a strife being sanctioned in its literal sense, by so peaceful and merciful a religion, and the improbability of females fighting with the sword, the preceding and following expressions explain the true meaning to be that which we have assigned. Our Lord had just been telling his disciples "to flee from persecution," but not to fear "those which kill the body," as God would assist them, and then, after the above extract, he adds: "And a man's foes shall be they of his own household. He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me."

It has also been urged, that the disciples in some measure allowed and countenanced a military life, because Cornelius the centurion was

*Matt. x. 34, 35. Luke xii. 49. In the same prophetic spirit Jesus foretold strife and wars on other occasions.

baptized by Peter.* The whole narration tells us that the soldier being "a devout man, and one that feared God," was converted and baptized, and we have no further information on the subject. Now there is great reason to presume, in the absence of all proof to the contrary, that, on receiving baptism, he renounced his profession, or at all events resolved to take no active part in its duties. This presumption is founded on the whole tendency of the Christian religion, on the practice of the primitive followers of Jesus, and on the fact, that all Roman soldiers were obliged to worship idols,—a species of adoration totally opposed to the principles of our faith.†

* Acts x.

† By some it is objected that war is not expressly forbidden by name in the gospel; but the same plea would be applicable to slavery, duelling, polygamy,suicide, gambling, and many other unchristian vices. Our Lord forbade the motives which lead to these evils, a mode which must be allowed to have been by far the most simple and effectual. Many have been driven for an argument to the circumstance of Paul being in the company of soldiers; (Acts xxiii.) but any one, by reading the chapter, may see that the captain of the guard committed Paul, who was a prisoner, to the charge of an armed band.

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CHAPTER VIII.

THE CHRISTIAN RELIGION FORBIDS DEFENSIVE

WAR.

WE now come to the duties that are incumbent upon Christians in cases which presuppose an injury; and they relate to the defence we should make against an attack at the period of its occurrence, and to the measures we should afterwards pursue, whether revenge or forgiveness.

In discussing the question of defensive warfare, every prejudice and passion will probably be enlisted against us; but we entreat the reader to free himself as much as possible from these trammels, and to enter into the examination with a sincere desire to learn whether the Christian religion does allow war under any circumstances. This is all we advance we set up no theory, no speculation of our own; but, with all humility, submit to the notice of our fellow men, in one compressed view, the doctrines of Christianity on this important subject.

Defensive war is generally synonymous in common language with justifiable war, as having a just cause; but the line of demarcation between this and aggression is but slightly traced, and is frequently trampled upon. Each party usually con

siders his view of the disputed question to be the right one, and that he has justice on his side: and while this decision is referred to the passions, which in these instances are much inflamed and excited, there will not often be a very rational conclusion.* But even supposing that a nation takes up arms only in self-defence, yet how frequently does it become the aggressor in its turn, and invade the very territories of parties wholly innocent of any participation in the first attack! The truth is, that the distinction can only exist in theory; in practice it is useless. "If an army may fight in defence of their own lives, they may, and they must fight in defence of the lives of others: if they may fight in defence of the lives of others, they will fight in defence of their property; if in defence of their property, they will fight in defence of political rights; if in defence of rights, they will fight in promotion of interests; if in promotion of interests, they will fight in promotion of their glory and their crimes. Now let any man of honesty look over the gradations by which we arrive at this climax, and we believe

*Every just war," says Paley, "supposes an injury, perpetrated, attempted, or feared." Here is an injury without any limit to its motive, its nature, or extent ! If the injury had been perpetrated, will not the just war frequently assume the character of revenge; if attempted, may it not often appear premature and therefore aggressive? and if feared only, we can make every sign of prosperity in another people a plea for their destruction.