It is a remarkable fact that the laws of the Mosaic dispensation, which confessedly was an imperfect system, are laid down clearly and specifically in the form of an express code; whilst those of that purer religion which Jesus Christ introduced into the world, are only to be found, casually and incidentally scattered, as it were, through a volume—intermixed with other subjects—elicited by unconnected events—delivered at distant periods, and for distant purposes, in narratives, in discourses, in conversations, in letters. Into the final purpose of such an ordination (for an ordination it must be supposed to be), it is not our present business to inquire. One important truth, however, results from the fact as it exists:—that those who would form a general estimate of the moral obligations of Christianity, must derive it, not from codes, but from principles; not from a multiplicity of directions in what manner we are to act, but from instructions respecting the motives and dispositions by which all actions are to be regulated.25
It appears, therefore, to follow, that in the inquiry whether war is sanctioned by Christianity, a specific declaration of its decision is not likely to be found. If, then, we be asked for a prohibition of war by Jesus Christ, in the express terms of a command, in the manner in which Thou shalt not kill is directed to murder, we willingly answer that no such prohibition exists:—and it is not necessary to the argument. Even those who would require such a prohibition, are themselves satisfied respecting the obligation of many negative duties, on which there has been no specific decision in the New Testament. They believe that suicide is not lawful. Yet Christianity never forbade it. It can be shown, indeed, by implication and inference, that suicide could not have been allowed, and with this they are satisfied. Yet there is, probably, in the Christian Scriptures, not a twentieth part of as much indirect evidence against the lawfulness of suicide, as there is against the lawfulness of war. To those who require such a command as Thou shalt not engage in war, it is, therefore, sufficient to reply, that they require that which, upon this and upon many other subjects, Christianity has not chosen to give.
We refer, then, first, to the general nature of Christianity, because we think that, if there were no other evidence against the lawfulness of war, we should possess, in that general nature, sufficient proof that it is virtually forbidden.
That the whole character and spirit of our religion are eminently and peculiarly peaceful, and that it is opposed, in all its principles, to carnage and devastation, cannot be disputed.
Have peace one with another. By this shall all men know that ye are my disciples, if ye have love one to another.
Walk with all lowliness and meekness, with long-suffering, forbearing one another in love.
Be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous, not rendering evil for evil, or railing for railing.
Be at peace among yourselves. See that none render evil for evil to any man.—God hath called us to peace.
Follow after love, patience, meekness.—Be gentle, showing all meekness unto all men.—Live in peace.
Lay aside all malice.—Put off anger, wrath, malice.—Let all bitterness, and wrath, and anger, and clamor, and evil speaking be put away from you, with all malice.
Avenge not yourselves.—If thine enemy hunger, feed him; if he thirst, give him drink.—Recompense to no man evil for evil.—Overcome evil with good.
Now we ask of any man who looks over these passages, what evidence do they convey respecting the lawfulness of war? Could any approval or allowance of it have been subjoined to these instructions, without obvious and most gross inconsistency? But if war is obviously and most grossly inconsistent with the general character of Christianity—if war could not have been permitted by its teachers, without any egregious violation of their own precepts, we think that the evidence of its unlawfulness, arising from this general character alone, is as clear, as absolute, and as exclusive as could have been contained in any form of prohibition whatever.
To those solemn, discriminative, and public declarations of Jesus Christ, which are contained in the “sermon on the mount,” a reference will necessarily be made upon this great question; and, perhaps, more is to be learnt from these declarations, of the moral duties of his religion, than from any other part of his communications to the world. It should be remarked in relation to the injunctions which follow, that he repeatedly refers to that less pure and less peaceable system of morality which the law of Moses had inculcated, and contradistinguishes it from his own.
“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 thy right cheek, turn to him the other also.”—“Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy; but I say unto you, Love your enemies; bless them that curse you; do good to them that hate you; and pray for them which despitefully use you and persecute you: for if ye love them only which love you, what reward have ye?”26
There is an extraordinary emphasis in the form of these prohibitions and injunctions. They are not given in an insulated manner. They inculcate the obligations of Christianity as peculiar to itself. The previous system of retaliation is introduced for the purpose of prohibiting it, and of distinguishing more clearly and forcibly the pacific nature of the new dispensation.
Of the precepts from the mount the most
