"When a man's

peace principle wherever it has been tried. ways please the Lord, he maketh even his enemies to be at peace with him." O how long shall man be taught, and by Christians too, that it is better to trust in the weapons of war, than in the promises of God? When will they enforce, as rules of universal obligation, those principles which will prevail in that blissful period, when, "instead of the thorn, shall spring up the myrtle, the solitary place shall be made glad, and the desert shall rejoice and blossom as the rose?"

Thus I have endeavored to present some of those influences which bias the mind in favor of war, and to suggest some of the most obvious means of removing them. As these prejudices are chiefly formed by education, so by education they must be counteracted. But it must be remembered that the removal of prejudices, however important, will never alone effect the abolition of war. This will not strike at the root of the evil. We must go deeper. We must overcome those dispositions which lead to war. We must suppress, every where, the war spirit. This can be effected only by the influence of Christianity on the hearts of men. "Then wars must cease," says Knox, "as the stream ceases to flow when the fountain is destitute of water, and the tree no longer blossoms and buds when the fibres which extract moisture from the earth, are rescinded and withered. The cause ceasing, the effect can no longer follow." A. Z.

ARTICLE IV.

THE DUTY OF CHRISTIANS REGARDING WAR LEARNED FROM THE BIBLE.

Ir favorable opinions as to the morality of a custom might be safely argued from its antiquity alone, the resort to physical violence between nations is just; it has prevailed from the days of the patriarchs till now. If general acquiescence in a practice, or the extent to which men carry it, or the vigor with which they urge it, might be deemed a safe criterion of judgment, then too must a favorable decision be recorded as to the moral propriety of war; for comparatively few have as yet ever dissented in respect to its defensibleness and expediencv

while, on a theatre as broad as the earth, it has called out the most determined purposes and energetic actions of beings immortal and accountable to God.

Believing that the divine will declares human duty, we shall aim, in the present article, to ascertain from THE Scriptures, the Christian's duty regarding_war. The points to which reference is to be had are these: In what light oUGHT wars to be viewed? Should THE CUSTOM be acquiesced in, or opposed?

Let us first consult the Old Testament.

I. This shows that, often, the patriarchs and their descendants, the Israelites, were engaged in warfare in obedience to God. The custom, as it obtained with the Hebrews, was never disapproved of Heaven. Hence the question arises, whether we may reason from this fact to justify modern wars. 'The Israelites,' it is often argued, 'made war in accordance with the divine will; and, therefore, Christian nations may, in their contests, have the same sanction.' But is not this argument based on assumption? Does it not evidently assume that the condition of the Jews and that of Christians are similar as to the custom in question? We have to inquire, then, does there exist, between their case and ours, the analogy assumed?

These circumstances affect the inquiry: 1. Jehovah declared his choice of the Jews, as depositaries of true religion, "by great terrors and by wars; "* while, to manifest his election of Christians for this purpose, the earth was lulled into quietude, and, lighted down from heaven, embassies of angels. sung in audible songs, "On earth PEACE."-2. Often the Jews were so explicitly commanded to fight, that, had they declined it, they would have deliberately disobeyed Jehovah.† It cannot be shown that such injunctions have ever been laid on Christians. What believer, by reluctance to engage in war, puts Christ to open shame?-3. There were nations by God himself "delivered to the Jews," with the intent that they should be utterly destroyed." When have any people been divinely given up to Christians for purposes of utter destruction?-4. God employed the Jews, in these exterminating wars, as executioners of the sentence which he, as judge, passed on those nations because of their sins. Christians, however, should shrink from taking it on them to minister Heaven's anger upon the wicked.||-5. In their conflicts,

66

* Deut. 4: 34, 35. † Num. 31: 2-7. Josh. 8: 1, 2. Deut. 7: 2, 9: 3. § Deut. 9: 4, 5. Compare Lev. 18: 20. Luke 20:52-56,

preservation was guaranteed to the Jews; and the stipulation was so faithfully performed, that they could slay myriads of enemies without losing even one of their own men. What security of this kind have Christians?-6. Because the Jewish warriors once measured their ability for war by the ordinary principles of warfare, God terribly punished them. By what other principles can Christians estimate warlike endowments, or military strength?-7. When the Jews were "beaten before their enemies," this was proof that there lay on them some heinous sin. Such an event they might class with unnatural and supernatural ills. But how do discomfitures betoken any thing with certainty as to the moral state of Christians?— 8. The Jews were authorized to pronounce their enemies, in general, enemies of God.¶ Can Christian nations say or believe thus? They are frequently ranged each against each in enmity. If, at such times, they must reciprocally account themselves God's foes, where are then his friends?—9. To the Jews Jehovah pledged habitual protection in war.** He has no where given a similar pledge to Christians. Such an impregnable shield has never been thrown over them; or history had told a less bloody tale.

The cases, as they appear to us, are much at variance. There is less of resemblance than of contrast. From the example of the Jews, it seems clear that war, as at present excited, and managed, and sought, is indeed very seldom capable of being justified in reason and before God. Have we not found, then, at the least, a plain intimation that the will of God to each of us says, "Oppose the custom, favor it not, labor to do it away?"

II. But the Old Testament announces that war is to end. Its prophecies to this effect are as rich as they are explicit. We may refer to one of them. "Every battle of the warrior is with confused noise, and garments rolled in blood," declares Isaiah; and then passing to tell of the birth of Christ, mark the appellation which he gives as the grand climax of the Saviour's other illustrious titles, "His name shall be called THE MIGHTY GOD, THE EVERLASTING FATHER, THE PRINCE OF PEACE,” ‡‡ i. e., the peaceful Ruler, the Ruler of happy, peaceful men. Read also these sure words: "It shall

* Num. 10: 8, 9. Deut. 1: 29—31, 20: 1—4. Num. 13: 31-33, 14: 28-38. Josh. 5: 6.

† Num. 31: 49.

§ Josh. 7: 4--8. Ps. 81: 13, 14. Num. 10: 35. Judges 5: 30, 3 ++ Chap. 9: 5. +

|| Lev. 26: 14-39. Deut. 28: 15-68. 31. ** Num. 10:9. 2 Kings 6: 16, 17:39.

Is. 9: 6.

come to pass in the last days, that the mountain of the Lord's house shall be established, . . . and all nations shall flow unto it. . . . And he shall judge among the nations, and shall rebuke many people; [what shall the consequence of this establishment and this judgment be?] and they shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, NEITHER SHALL THEY LEARN WAR ANY MORE. It would seem that the only question one need ask here is, to what period is the phrase "last days" to be referred? This the apostles have answered.† It specifies the time of Christianity. (And the reader will please remember this, while dwelling on the other prophecies of the same import as these.) It embraces the whole range of years succeeding the death of Christ; during which his religion ought to have been received in full in all men's hearts, and obeyed in full in all men's lives. Prophecy thus determinately assures us, that it is God's purpose, not merely that wars shall cease, but that their cessation shall be effected by human agency, through the instrumentality of Christians.

Does any one now ask, "by what Christians? when are they to live?" The ready answer is this: Our religion is Christianity. Its character is permanent; it is not to be displaced; no other dispensation will succeed it. It is no respecter of persons. What it requires of any, it demands of all. It has no new requisitions to propose; it will abate now nothing of that which it will demand in later days. It does require of us every thing which in ages hence it will of our posterity. Christianity with its present principles and obligations is to extirpate the custom of war; that is, Christians-all that bear the name of Christ-are bound to conjoin their hearts and their hands to extirpate it. Are you who read this, a Christian? You then have adopted these principles, and these obligations bind you. So far are you from being at liberty to favor, or contribute in any wise to uphold this custom, that, we think, you will permit us to assert it as your bounden duty imposed on you by your Saviour's word, to oppose it strenuously. Does not this appear by inference conclusive and unavoidable?

Let us now advert, secondly, to the New Testament.

1. We will consider its precepts. One thing is here to be premised. This inspired book embodies, in form, no rules of

* Is. 2: 2, 4. Micah 4: 1-4.

† Acts 2: 16, 17. 1 Cor. 10: 11. Heb. 1; 2, &c., &c.

legislation, or maxims of public policy. It deals directly only with individual feeling and conduct. It bids us judge of practices and customs by the motives and dispositions in which they originate, and which they engender and nourish. Yet of what are communities composed but individuals? What is the national feeling, and the national conduct, but the aggregate of feeling and conduct which belong to individuals? By whom is the multitude controlled, and the tide of battle poured along, if not by individuals? What then are the teachings of the New Testament as to warlike propensities and the love of

war?

1. Compare the suggestions of the spirit of war with the sayings of Christ. Christ says, "Of the poor in spirit is the kingdom of heaven;" the war-spirit lauds pride. Christ blesses "the meek;" the war-spirit, men of wrath: Christ, "the peacemakers;" the war-spirit, those who are busied in contentions and strife. Christ enjoins, "Bless them that curse you;" the war-spirit, Curse and injure them.' Christ teaches, "If ye forgive not men their trespasses, neither will your Father in heaven forgive you;" the war-spirit, 'Forgive them never, come what may :' Christ, "Whatsoever ye would that men should do to you, do ye even so to them; the war-spirit, Whatever they have done to you which ye would not, just that do ye to them: Christ, "Be ye wise as serpents, and harmless as doves;" the war-spirit, 'Be wise as serpents, and as harmless too:' Christ, "Thou shalt love thy neighbor as thyself;" the war-spirit, Hate him so far as he hates thee.'

2. See how the directions of the spirit of war compare with those of the apostles. "Avenge not yourselves." Nay, take it on you to avenge.' "Vengeance is mine, I will repay, saith the Lord." Seek revenge; get it in large measure; it is sweet.' "If thine enemy hunger, feed him;" feed him not: "for in so doing thou wilt convert him into a friend;" 'for by doing so thou wilt make him more bitter in enmity.' "Be not overcome of evil, but overcome evil with good." 'Be not outdone in doing harm, but outdo harm by harm.' "So far as lieth in you, live peaceably with all men." 'Live so far at the control of others, that they may find it easy to blow up your passions to a flame, and fill you with hatred and rage.'

We are furnished by this comparison with facilities to judge whether the principles and sentiments which characterize "the people that delight in war," are not repugnant to the gospel. Does it not set a broad seal of unqualified disallowance upon