Sentiments of Pious or Eminent (Continued from page 43.) Ogden, 1766.-We may lament, if we do not condemn the slaughter, the butchery of the human race, created after the image of God: nay, we may condemn it. It can hardly be necessary and just on both sides-perhaps it is so on neither; and the authors, whosoever they be, must have much to answer for. It is boasted of one, that in the course of his wars he had slain three millions. You cannot compute beforehand, how much mischief you let loose, when you open the doors of war. Happy are we, if we be but sensible of our happiness, in our pacific enployments, and inferior stations. How dangerous a thing is power! Success, at last how fatal! It had been well for many a conqueror, if he had been cut off in the first battle, before he was intoxicated with his victories, or had acquired that habitual thirst for the destruction of his fellow-creatures, which is called glory, but which will cover him with everlasting confusion: "I beheld, and the heaven departed as a scrowl when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every freeman, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb.”—Rev. vi. 14-16. Jortin, 1770.- The wars which are continually waged by Christian nations, are most notorious offences against the sixth commandment against the law of nature- against the laws of God given by Mosesand against the Christian religion, which forbids not only murder, but which prompts men to commit murevery disorderly passion, every vice der. In all the wars which are waged, one side is in fault, and sometimes both; and in this case war is no better than robbery and murder; the guilt of which lies, I do not say upon hands is lodged the power of declaring the soldiers, but upon those in whose war. It is agreed by all wise and subject, that the justifying causes good writers who have treated this of war ought to be very clear and manifest, and that nothing but extreme necessity can make it lawful and exis a dreadful calamity. The consepedient, since upon all suppositions it quences of it are too well known, and too much felt. They are the desolation of populous and flourishing regions, the loss of trade, the increase of taxes and debts, poverty both public and private, the destruction of thou sands, and the ruin of almost as many families, besides the sicknesses, the famines, the iniquities and cruelties, which always accompany a state of hostility, and follow the camp. In such times, the more innocent, honest, peaceable, laborious and useful members of civil society, are often the greatest sufferers; and property, by from the most deserving to the most an unhappy circulation, is transferred undeserving hands. But the state, and the common practice of the Christian world, in this respect, as in many other instances, show too evidently that most of those who call themselves Christians, are so in name only, and neither understand nor regard the religion which they outwardly profess. Few things have had a worse effect upon the minds and manners of men, than the admiring and extolling of those warriors, commonly called heroes; who, to gratify their ambitious views, and their other vices, have carried ruin and desolation far and wide; who deserve no more praise than an earthquake or pestilence, and who are true images of the devil, of whom it is said, "That he goeth about, seeking whom he may devour." Voltaire, 1773. Ten thousand assassins, running about from one end of Europe to the other, practise rapine and murder according to discipline, because it is the most honourable employment in the world. Dr. Johnson, 1784.-Among the calamities of war, may be justly numbered the diminution of the love of truth, by the falsehood which interest dictates, and credulity encourages. Soame Jenyns, 1787.-Some qualities are omitted in the New Testament, because they have really no intrinsic merit in them, and are totally incompatible with the genius and spirit of Christianity. Valour, for instance, or active courage, is for the most part constitutional, and therefore can have no more claim to moral merit, than wit, beauty, health, strength, or any other endowment of the mind or body; and so far it is from producing any salutary effects, by introducing peace, order, or happiness into society, that it is the usual perpetrator of all the violences, which from retaliated injuries distract the world with bloodshed and devastation. It is the engine by which the strong are enabled to plunder the weak; the proud to trample upon the humble; and the guilty to oppress the innocent. It is the chief instrument which ambition employs in her unjust pursuits of wealth and power, and is therefore so much extolled by her votaries. Valour was indeed congenial with the religion of Pagans, whose gods were for the most part made out of deceased heroes, exalted to heaven as a reward for the mischiefs which they had perpetrated upon earth, and therefore with them was the first of virtues, and had even engrossed that denomination to itself; but whatever merit it may have assumed among Pagans, with Christians it can pretend to none, and few or none are the occasions in which they are permitted to exert it. They are so far from being allowed to inflict evil, that they are forbid even to resist it: they are so far from being encouraged to revenge injuries, that one of their first duties is to forgive them; so far from being incited to destroy their enemies, that they are commanded to love them, and to serve If Christian nations therefore were nations of Christians, all war would be impossible and unknown among them, and valour could be neither of use nor estimation; and therefore could never have a place in the catalogue of Christian virtues, being irreconcileable with all its precepts. I object not to the praise and honour bestowed on the valiant. I assert only, that active courage can never be a Christian virtue, because a Christian can have nothing to do with it. Passive courage is indeed frequently, and properly inculcated by this meek and suffering religion, under the titles of patience and resignation: a real and substantial virtue this, and a direct contrast to the former; for passive courage arises from the noblest dispositions of the human mind—from a contempt of misfortunes, pain, and death, and a confidence in the protection of the Almighty. Valour is not that sort of violence, by which the kingdom of heaven is to be taken; nor are the turbulent spirits of heroes and conquerors admissible into those regions of peace, subordination, and tranquillity. them to the utmost of their power. Dr. Adam Smith, 1790.-It is reindeed notorious, marked by this writer, and the fact is "That no man inlists into the army with the consent either of his parents or friends. From that moment they consider him as lost, and exert all the influence they possess to deter him from what they consider as a ruinous step." Edmund Burke, 1797.-War suspends the rules of moral obligation; and what is long suspended, is in danger of being totally abrogated. Dr. Paley.-No two things can be more different, than the heroic and the Christian characters. Dr. Moore. The greatest part of the standing armies on the continent of Europe, secure the despotism of the prince, whose maintenance is a most severe burden upon the countries which support them. The individuals who compose these armies are miserable, by the tyranny exercised over them; and are themselves the cause of misery to their fellow citizens, by the tyranny they exercise. But it will be said, they defend the nation from foreign enemies. Alas! could a foreign conqueror occasion more wretchedness than such defenders? When he who calls himself protector, has stripped me of my property, and deprived me of my freedom, I cannot return him very cordial thanks, when he tells me that he will defend me from every other robber. Edward Gibbon, 1794.-If a Bedoween discovers from afar a solitary traveller, he rides furiously against him, crying with a loud voice, 66 Undress thyself, thy aunt (my wife) is without a garment." A ready submission entitles him to mercy, resistance will provoke the aggressor, and his own blood must expiate the blood which he presumes to shed in legitimate defence. A single robber, or a few associates, are branded with their genuine name; but the exploits of a numerous band assume the character of a lawful and honourable war. Bishop Watson-Christianity, in its regards, steps beyond the narrow bounds of national advantage, in quest of universal good; it does not encourage particular patriotism, in opposition to general benignity; or prompt to love our country, at the expence of our integrity; or allow us to indulge our passions to the detriment of thousands. It looks upon all the human race as children of the same Father, and wishes them equal blessings: in ordering us to do good, to love as brethren, to forgive injuries, and to study peace, it quite annihilates the disposition for martial glory; and utterly debases the pomp of war. Opinions of the Hon. THOS. JEFFERSON and the Hon. JOHN JAY, on the subjects of Peace and War. [From the Friend of Peace.] gentlemen are in answer to commuTHE following letters of the above nications addressed to them respectively, in 1817, by the Secretary of the Massachusetts Peace Society. which Nov. 26, 1817. SIR,-You have not been mistaken be in favour of the abolition of War. in supposing my views and feelings to Of my disposition to maintain peace until its condition shall be made less tolerable than that of war itself, the world has had proofs, and more perhaps than it has approved. I hope it is practicable by improving the minds and morals of society, to lessen the disposition to war; but of its abolition I despair. Still, on the axiom that a less degree of evil is preferable to a greater, no means should be neglected may add weight to the better scale. The enrolment you propose therefore, of my name, in the records of your society, cannot be unacceptable to me; it will be a true testimony of my principles and persuasion that the state of peace is that which most improves the manners and morals, the prosperity and happiness, of manmise myself that it can be perpetually kind; and although I dare not promaintained, yet if, by the inculcations of reason or religion, the perversities of our nature can be so far corrected either supposed or real, of an appeal as sometimes to prevent the necessity, to the blinder scourges of war, murder and devastation, the benevolent endeavours of the friends of peace will not be entirely without remuneration. I pray you to accept the assurance of my respect and consideration. TH. JEFFERson. REMARKS. The above letter from Mr. Jefferson was communicated to the trustees of the Massachusetts Peace Society at an annual meeting, and he was admitted as an honorary member. Lest some should imagine that Mr. Jefferson was not duly apprised of the character and the object of the Peace Society, when he gave his name to "add weight to the better scale," it may be proper to state that, from the time of the correspondence, the several numbers of The Friend of Peace had been regularly sent to him; and that a copy of the constitution of the Society was inclosed in the letter to which he replied in giving his consent to become a member. As the Society was formed for no party purpose, and as it embraces men of the different political and religious denominations, we may hope that it will occasion greater amity among the citizens of the United States, as well as between them and the people of other countries. The continuance of peace with foreign nations may greatly depend on our being at peace among ourselves. Having no desire either to conceal or obtrude my opinion relative to the objects of the Peace Society, I will now endeavour to express it clearly, though concisely. So far as the object of the Society is to expose the guilt and the evils of unjust and unnecessary war, I approve of it; and cordially wish them success. As to war manifestly just and necessary, the scriptures antecedent to the Christian era regard it as being consistent with the moral law; which having proceeded from the wisdom and will of the Great Sovereign of the universe, (who never contradicts himself) must be perfect, and require no no change. The gospel explains, and enforces, but has not made a single alteration in the moral law; and consequently allows and permits just and necessary war. I also concur in the prevailing opinion, that prudence exhorts every nation to be constantly prepared to wage such war; and that on the occurrence of a proper occa sion, it is their duty as well as their right to wage it with decision, energy, and unanimity, until terms of peace, fit to be demanded or accepted, shall be obtained. What constitutes a just and necessary war, is another question. The principles which decide it are obvious. cording to the dictates of reason and The difficulty is in applying them acconscience, unbiassed by certain passions which rarely accord with either. Until the gospel shall have extensively corrected the hereditary depravity of mankind, the wickedness resulting from it will, in my opinion, continue to produce national sins and national punishments; and, by causing unjust wars, and other culpable practices, to render just wars occasionally indispensable. en Accept my thanks for the copy of the correspondence which was closed in your letter. With the respect and the sentiments of esteem which your office and character naturally suggest, I am, reverend Sir, your obedient servant, REMARKS. JOHN JAY. On several interesting questions there is a difference of opinion among lition of war. those who sincerely wish for the abo Mr. Jay is doubtless to be regarded as a friend of peace, although he may dissent from others in some respects, as to the best means of attaining the end. In the following paragraph he meets the views of the Peace Society: "So far as the object of the Society is to expose the guilt and the evils of unjust and unnecessary war, I approve of it; and cordially wish them success.” is saying much in few words; and Mr. Jay and the whole community may be assured, that it is not the desire of the Peace Society, nor of any of its members, to say or do any thing in opposition to "war manifestly just and necessary." This But what constitutes a just and necessary war, is another question"a question too of the first magnitude, and one which demands the serious attention of the members of the Peace Society, and of every intelligent man. For, probably, there is no other point respecting which men have been more frequently deceived, Hitherto there seems to have been no definite and acknowledged prin ciples relating to the question. Hence, in every war, men have been divided in their opinions; while one has declared it to be just and necessary, another has affirmed the contrary. And it is certainly possible that such light may yet arise, as will unite all men in the belief, that no war can be just or necessary, except it be clearly required by God, and consistent with the command-" All things whatsoever ye would that men should do to you, do ye even so to them." The letter of Mr. Jay naturally invites attention to the long neglected question-" What constitutes a just and necessary war?" Other questions to which the letter would give rise have been discussed in preceding Numbers.* If it can be clearly ascertained what wars are not " just and necessary," a great point will be gained. For this purpose I shall state a number of propositions, to which I believe Mr. Jay will accede, and which may lead others to correct conclusions on this important subject. 1. A war manifesto, by a party in his own cause, declaring a war to be just, is no valid evidence of the fact asserted. For, says Frederic the Great, "When sovereigns are determined to come to a rupture, they will not hesitate concerning materials for a manifesto.”—2. No war can be just and necessary on both sides of the contest; but it may on each side be both unjust and unnecessary.-3. Unjust war is positively murderous, and the most atrocious of human crimes. 4. Every war is unjust which results from a thirst for military fame, wealth, or power.-5. No war can be just and necessary, which might be avoided by the display of an upright and pacific spirit on the part of those by whom it is waged.-6. No war can be " manifestly just and necessary," if terms of accommodation are attainable, which are really better * See Review of the argument from the Old Testament, pp. 28 and 58, of the Herald of Peace, vol. ii. VOL. III. than war for the mass of the people concerned.-7. It is neither just nor necessary for rulers to make war to revenge a wrong, if by so doing they will naturally bring on their own people greater evils, than even their enemies would otherwise think of inflicting.-8. No war can be manifestly just and necessary, in making which, the natural rights, the happiness and the lives of subjects, are regarded as the property of rulers, to be bartered away in projects of ambition, conquest, or revenge.-9. No war can be "manifestly just" which is made with the expectation, that the evils to be inflicted will principally fall not on the guilty but the innocent. 10. It can never be " manifestly just and necessary" to make a voluntary sacrifice of the present peace and happiness of a nation, and involve it in the crimes and calamities of war, unless there is solid ground of assurance, that this sacrifice of present good, and all the evils to be incurred, will be overbalanced by the benefits which will result from the contest.-11. It is not " manifestly just and necessary" for rulers of different nations to call together armies of men, who have no just cause of complaint against each other, and then require these unoffending subjects to murder one another, to decide an ungodly dispute between their sovereigns.-12. There are at most but very few cases in which it can be " manifestly just and necessary" for rational beings, espécially for Christians, to debase themselves to a level with wolves and tigers, by deciding their quarrels, not by reason and justice, but by craft, dexterity and muscular force. It is believed that few men of intelligence, candour, and serious reflection, will deny the correctness_of any of these twelve propositions. Let these then be admitted as the dictates of reason, benevolence, and justice; and let the wars of Christendom, from the days of Constantine to the present time, be impartially examined by these principles, and what will be N |