What then, does the lawfulness of coercion on the part of the magistrate prove upon the question of the lawfulness of war? If capital punishments had never been inflicted, what would it have proved? Obviously nothing. If capital punishments cannot be shown to be defensible, what does it prove? Obviously nothing: for an unauthorized destruction of human life on the gallows, cannot justify another unauthorized destruction of it on the field.
Perhaps some of those who may have been hitherto willing to give me a patient attention, will be disposed to withdraw it, when they hear the unlawfulness of defensive war unequivocally maintained. But it matters not. My business is with what appears to me to be truth: if truth surprises us, I cannot help it—still it is truth.
Upon the question of defensive war, I would beg the reader to bear in his recollection, that every feeling of his nature is enlisted against us; and I would beg him, knowing this, to attain as complete an abstraction from the influence of those feelings as shall be in his power. This he will do, if he is honest in the inquiry for truth. It is not necessary to conceal that the principles which we maintain may sometimes demand the sacrifice of our apparent interests. Such sacrifices Christianity has been wont to require: they are the tests of our fidelity; and of those whom I address, I believe there are some, who, if they can be assured that we speak the language of Christianity, will require no other inducements to obedience.
The lawfulness of defensive war is commonly simplified to The Right of Self-defence. This is one of the strongholds of the defender of war, the almost final fastness to which he retires. The instinct of self-preservation, it is said, is an instinct of nature; and since this instinct is implanted by God, whatever is necessary to self-preservation is accordant with his will. This is specious, but like many other specious arguments, it is sound in its premises, but, as I think, fallacious in its conclusions. That the instinct of self-preservation is an instinct of nature, is clear—that, because it is an instinct of nature, we have a right to kill other men, is not clear.
The fallacy of the whole argument appears to consist in this—that it assumes that an instinct of nature is a law of paramount authority. God has implanted in the human system various propensities or instincts, of which the purposes are wise. These propensities tend in their own nature to abuse; and when gratified or followed to excess, they become subversive of the purposes of the wisdom which implanted them, and destructive of the welfare of mankind. He has therefore instituted a superior law, sanctioned by his immediate authority: by this law, we are required to regulate these propensities. The question therefore is, not whether the instinct of self-preservation is implanted by nature, but whether Christianity has restricted its operation. By this, and by this only, the question is to be determined. Now he who will be at the trouble of making the inquiry, will find that a regulation of the instincts of nature, and a restriction of their exercise, is a prominent object of the Christian morality; and I think it is plain that this regulation and restriction apply to the instinct before us. That some of these propensities are to be restrained is certain. One of the most powerful instincts of our nature, is an affection to which the regulating precepts of Christianity are peculiarly directed. I do not maintain that any natural instinct is to be eradicated, but that all of them are to be regulated and restrained; and I maintain this of the instinct of self-preservation.
The establishment of this position is, indeed, the great object of the present inquiry. What are the dispositions and actions to which the instinct of self-preservation prompts, but actions and dispositions which Christianity forbids? They are non-forbearance, resistance, retaliation of injuries. The truth is, that it is to defence that the peaceable precepts of Christianity are directed. Offence appears not to have even suggested itself. It is “Resist not evil;” it is “Overcome evil with good;” it is “Do good to them that hate you;” it is “Love your enemies;” it is “Render not evil for evil;” it is “Whoso smiteth thee on one cheek.” All this supposes previous offence, or injury, or violence; and it is then that forbearance is enjoined.
“The chief aim,” says a judicious author, “of those who argue in behalf of defensive war, is directed at the passions;”60 and accordingly, the case of an assassin will doubtless be brought against me. I shall be asked—Suppose a ruffian breaks into your house, and rushes into your room with his arm lifted to murder you, do you not believe that Christianity allows you to kill him? This is the last refuge of the cause: my answer to it is explicit—I do not believe it.
I have referred to this utmost possible extremity, because I am willing to meet objections of whatever nature, and because, by stating this, which is enforced by all our prejudices and all our instincts, I shall at least show, that I can give to those who differ from me, a fair, an open, and a candid recognition of all the
