religious duty to submit to 'the powers that be,' when such submission involved no act of rebellion against the supreme authority and mandate of the Almighty, he might have raised an insurrection in the kingdom, and attempted at least to save his life by resistance; but this holy man resigned himself without opposition to be cast into the den of lions; and the God whom he served delivered him thence. Mark his words, ye faithless and unbelieving, ye who bow down to the authority of your fellow worms, and trample under feet the sacred laws of the omnipotent Jehovah, who alone hath power to cast both body and soul into hell-My God hath sent his angel, and shut the lions' mouths, that they have not hurt me, forasmuch as before him innocency was found in me.' It is true, God does not always choose to work a miracle to save the lives of his faithful servants; if he did, how could sincerity be fully tested? and how could we ever have had the unequivocal testimony now afforded to the church by the noble army of martyrs, of the triumph of faith in the Lord Jesus Christ over the fear of man and the dread of death? From time to time God has exerted his supernatural power to deliver his saints out of the hands of the oppressors: he has done so often enough to satisfy all who put their trust in him that they shall never be confounded, and that all dominion in heaven and in earth is vested in him. Nor let us suppose that there is less of power or of mercy exhibited in sustaining the martyr at the stake, and thus cutting short the work in righteousness, and crowning him at once with the diadem of glory and immortality, than in quenching the violence of fire, or shutting the lions' mouths, that Daniel and his three countrymen were not devoured by the lions, or destroyed by the flames.

"Let us now proceed to examine the context of the chapter under consideration, which contains a remarkably clear and beautiful exposition of Christian duty-'Bless them which persecute you; bless, and curse not. Recompense to no man evil for evil. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good,' Rom. xii. 14-21. Every candid mind will readily acknowledge that in these preliminary remarks, the apostle is very far from giving the slightest encouragement to a warlike spirit; he knew that it would be impossible to live peaceably with all men, because those to whom he was writing were the objects of hatred and malevolence; and they could not infuse into their enemies the spirit of Jesus, with which they ought themselves to be clothed; he therefore tells them to live peaceably with all men as much as in them lay; and it was in their power to bless those who persecuted them; it was in their power to live, as far as regarded themselves, in a spirit of peace and love with all men.

"It is very instructive and interesting to recur to the period and the circumstances under which St. Paul wrote his epistle to the Romans. It was at the time when the city of Rome contained within herself the seeds of civil war and insurrection. It was addressed to Jewish as well as Gentile converts, the former of whom might be peculiarly liable to seek to avenge themselves, because when they were the chosen people of God, they were sometimes used as the instruments of his righteous vengeance upon the heathen. It was written a short time previous to the dreadful persecution of Nero, in which Paul himself perished; he foresaw this trial of the Christian faith, and desired to prepare them for it, and to impress upon them the important lesson given by the Lord Jesus Christ, 'Resist not evil;' he entreated them to submit to the power of those who could kill the

body, but after that have nothing more that they can do. How touching and how appropriate is his exhortation to them, I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God.'

6

6

"The expressions, there is no power but of God, the powers that be are ordained,' or as it reads in the margin, are ordered of God,' are only equivalent with the declaration of our adorable Redeemer, when veiled in that mantle of flesh which he had assumed for our sakes, he stood before a human tribunal, and submitted to receive from the lips of a sinful mortal that sentence of death which consummated the glorious plan of man's redemption. 'Then said Pilate unto him, Speakest thou not unto me? Knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above.' The powers which ordained his crucifixion were as much ordered of God, as the dominion of the blood-thirsty Nero, under whose reign this epistle was written, and written when the disciples of the Prince of Peace, who left an example in this very thing of unresisting submission, were about to be involved in a fearful persecution, in which their pacific principles would be severely tested. The apostle desired to impress upon their minds the necessity of giving place or submitting unto wrath ;. and quietly, as sheep before their shearers are dumb, after the example of the Lamb of God, surrender their lives rather than seek by any means to avenge themselves; whosoever resisteth the power, resisteth the ordinance of God.' The meaning of this is fully proved by the coming and sufferings of Christ. The apostle Peter, in speaking of this solemn event, saith, Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. This deed was done in the hour and power of darkness; but the plan of salvation through the blood of Jesus Christ shed upon the cross, could not, according to the prophecy, have been accomplished but by the hands of wicked men ; none other could have slain the Just One.

6

6

"The same apostle in his first epistle, which bears the same date as that to the Romans, addressed to the Jewish strangers scattered throughout the Roman provinces, gives the same counsel to them which his brother Paul had given to the Jewish and Gentile converts at Rome. "Submit yourselves to every ordinance of man for the Lord's sake, whether it be to the king as supreme, or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well.' And he goes on to say, 'For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men.' Oh, my fellow immortals! is murder, rapine, and blood-shed, well doing?' Let the fields of Bunker Hill, Brandywine, of Austerlitz and Waterloo, replyand what do they say? Hearken to the deep and solemn response which comes up from the profound abyss of hell, in the weeping and wailing and gnashing of teeth, of millions whom the demon of war and ambition has cast in thither. And hearken to the language of the same epistle: For this is thankworthy, if a man for conscience toward God, endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that we 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, he threatened not; but committed himself to him that judgeth righteously: Who his own self bare our sins in his own body on the tree,

that we, being dead to sin, should live unto righteousness: by whose stripes ye were healed.' (1 Peter ii. 19—24.) Can language more powerfully set forth the absolute necessity of leading a holy life, and of submitting, if needs be, to the sword of the magistrate for well doing?'

6

The magistrate is not a terror to good works, but to the evil;' he cannot terrify the soul that is fixed, trusting in God; therefore the apostle saith, 'But if thou do that which is evil, be afraid; for he beareth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath but also for conscience sake.' His succeeding exhortation seems framed to guard the perverted reason and deceitful heart of man from the snare which the enemy would spread for him. "Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law.' Thou shalt love thy neighbour as thyself.' 'Love worketh no ill to his neighbour: therefore love is the fulfilling of the law,' 'Put ye on the Lord Jesus Christ.' Can we obey these holy precepts, and seek the temporal and eternal destruction of those for whom Christ died? Does not war bring forth exclusively the fruits of the flesh-which, as the apostle saith, are indeed manifest,-hatred, variance, emulations, wrath, strife, seditions, envyings, murders, drunkenness, revelling, and such like?' Oh, that those, especially the women of America, who are giving their encouragement and lending their aid, in any way, to cherish the spirit of war in the bosoms of their countrymen, may remember the solemn asseveration contained in the word of God,—' Of the which I tell you before, as I also told you in time past, that they which do such things shall not inherit the kingdom of God.""

a very

"S. M. GRIMKE."

"Ren

To what my fair correspondent has written on the subject, I would only add. If the doctrine, that the thirteenth chapter of Romans authorized war, had been preached at the commencement of the American Revolution, it would have been more opportune than it is now. But it would have been difficult subject to handle. What would our fathers have done with "For the following, among many other passages which might be quoted? this cause pay ye tribute also, for they are God's ministers," &c. der therefore to all their dues: tribute to whom tribute is due ; custom to whom custom." How could they have refused to pay the custom-house tribute of three-pence on a pound of tea? Or how could they be said to be "subject to the higher powers," while they resisted the power which the apostle declared to be the "ordinance of God?" It is singular that the same passage should now be quoted in favour of war, which is one of the strongest arguments in the whole of revelation, to show that the principles of what is called "the holy right of insurrection" and the principles of the Christian religion are at variance. We must give up one or the other, for we cannot, with any consistency, hold to both.

SECTION XVII.
Wars of the Jews.

I COME now to take up those objections to the principles of Peace which are drawn from the Bible. It would be of no service, to combat objections which might be drawn, either from scripture or reason, against wars of aggression and conquest; for, however the wars of the Jews might have been pleaded in favour of them, there are now but few, in this Christian country, who openly contend that wars of retaliation and revenge can be justified by either the Old or the New Testament; but when one wishes to justify such wars, they are universally called wars of self-defence. If we had engaged in a war with France, to compel her to pay us five millions

of dollars, it would have been called a defensive war. Gengis Khan and Bonaparte called all their wars defensive. The latter invaded Egypt and Russia, if we can believe him, only to defend himself against Great Britain. I find it less difficult to go to the top of the ladder and defend myself there, than to find out the particular round at which I ought to stop. Dr. Johnson said of drinking wine, that total abstinence was more easy to him than moderate drinking; and it will be found that this principle is as applicable to the Peace cause as it is to the temperance cause; and that total abstinence is the only ground on which peace can stand.

The wars recorded in the Old Testament are brought as an argument against our principles. It is said, If the wars of the Jews are justifiable, then war in general may be justified.

To this objection it may be answered, that the wars of the Israelites are to be viewed as Divine judgments on the guilty inhabitants of Canaan. God, had as much right to make use of the children of Israel for the destruction of the Canaanites, as of earthquakes and pestilence. The Israelites were not allowed to make war without asking counsel of God; and when they made war without asking counsel, they were defeated. But when he commanded them to make war, he wrought miracles; and the Israelites were sometimes only the spectators of the Divine judgments. He caused the sea to recede and grant them a passage, but, by the same sea, destroyed their enemies. He rolled back the current of Jordan, to facilitate the invasion of Canaan. He caused the walls of Jericho to fall prostrate, by the use of means in themselves the most inefficient. He caused an army

of the Midianites to flee before a detachment of lamps and pitchers. He sent the destroying angel into the camp of the Assyrians, and in the morning they were all dead men. In these cases, and many others, the Israelites had nothing to do but to "stand still and see the salvation of God." These executions of the judgments of God will no more justify war than they will justify any wanton attack of one individual on another, in which he takes upon himself the offices of judge, jury, and executioner. If one can prove the accordancy of war with the Christian religion by the example of the Old Testament saints, then he can prove by the same example, that it is lawful not only to destroy our enemies when found in arms, but that it is lawful to invade a country which never did us any hurt, and destroy all the inhabitants-even the women and children: but "that which proves too much, proves nothing."

Much has, of late, been said of the blessing which Melchisedec bestowed on Abram, when he returned from the slaughter of the kings; but I do not think that this will any more justify war under the Christian dispensation, than the blessing which Israel bestowed on thetwelve patriarchs, will justify polygamy and concubinage, from which they sprung. The abettors of war, slavery, and intemperance are very fond of going to the Old Testament for justification; and the abettors of polygamy, concubinage, capricious divorce, and many other practices now considered inconsistent with the Christian religion, have as good a reason to do the same. Allowing that the custom of war was not forbidden in the Old Testament, it does not follow that it is not forbidden in the New. Some things were allowed under the old dispensation, which are now forbidden. Many things were enjoined in the Old Testament from which we are now released. We live under a new and better covenant; and we ought to keep to the spirit of it. Jesus Christ says, " Resist not evil," "Love your enemies." He reversed many things which were said by them of old time.” He gave us new laws respecting polygamy and divorce; so that what before was permitted, has now become criminal; and many things which were enjoined as duty under the old dispensation, are unlawful under the new. I might mention the stoning of a refractory son, and other cases of a like

66

nature, the execution of a homicide by the avenger of blood, the marrying of a deceased brother's wife in certain cases. But I do not insist on them, as it would require more space than I have to spare to give them their proper effect, and there is ground enough for the support of our principles without them.

I might adduce many other arguments to show that the toleration of the custom of war, and even the express command to invade a foreign country under the old dispensation, can no more justify war under the Christian dispensation, than the fact that polygamy and slavery were not only tolerated then, but regulated by Divine command, would justify these customs under the " new and better covenant," which we now take as the rule of our conduct.

SECTION XVIII.

The objection, that war is not expressly forbidden, by name, in the

Gospel, considered.

I Now pass to those objections, which are brought against our principles from the New Testament; one of which is, that war is not expressly forbidden, by name, in the Gospel.

To this we answer, that the same plea might be brought in favour of slavery, duelling, suicide, polygamy, gambling, and many other unchristian practices. Our Saviour and his apostles, in their preaching, enforced such fundamental principles as laid the axe at the root of war, duelling, slavery, and every other vice. The Gospel is not so much a code of laws as a constitution, or statement of first principles, on which a code of laws might afterwards be erected, suited to every clime and every age. To have forbidden crimes which then had no existence, would only have hastened on those crimes; and if all crimes were to be enumerated, unenumerated crimes would have been considered no crimes at all. Modern Mohammedans reason in this way when they indulge in the use of distilled spirits. In imitation of our fighting Christians, they say, Rum is not expressly forbidden, by name, in the Koran.

Sin comes in clusters. When a man commits one sin, he trespasses not only against one precept of the Gospel, but he sins against many; and in some cases, all of them. When a nation goes to war, it is guilty of anger, revenge, covetousness, robbery, piracy, murder, and all those crimes which necessarily enter into the very nature of war, and form the component parts of the direful mixture; and generally, if not always, in modern times, other ingredients are added, such as Sabbath-breaking, drunkenness, profanity, duelling, licentiousness, and a thousand nameless and shameless vices; and there is not one single individual virtue which is spoken of with approbation by Jesus or his apostles, that can possibly be mixed with the poisonous ingredients of that Circean cup, any more than oil will mix with water. How can meekness, mercy, love of enemies, forgiveness of injuries, be practised in war? How can those who are poor in spirit, peacemakers, who resist not evil; who do to others as they would be done by ; who flee from persecution rather than resist it; who feed their enemies when hungry, and give them drink when thirsty; who bless those who curse them, and pray for those who despitefully use them and persecute them; who when smitten on one cheek, turn the other; who recompense to no man evil for evil; who avenge not themselves, but rather give place unto wrath; who are not overcome of evil, but who overcome evil with good; who are not vain-glorious, but are long-suffering, gentle, meek; who, as they have opportunity, do good unto all men; who put away all bitterness and wrath and clamour and evil-speaking; who are kind to one another, tenderhearted, forgiving one another; who walk in love; who do nothing through strife and vain-glorv. but who. in lowliness of mind. esteem others better