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The Apostle James in his epistle to the twelve tribes of Israel, which were scattered abroad, asks them this question: "From whence come wars and fighting among you? Come they not even of your lusts, that war in your members? Ye lust, and have not; ye kill, and desire to have, and cannot obtain; ye fight, and war, and yet ye have not.” "Ye adulterers, and adulteresses! know ye not that the friendship of the world is enmity with God? whosoever, therefore, will be a friend to the world, is an enemy of God." From this we think it evidently appears, that the warlike spirit of the world is directly opposed to God. The God of this world works effectually in the hearts of the children of disobedience, and stirs up their lusts, which war in their members, and hurries them on to acts of cruelty, revenge, and fighting.

This subject is of so much practical consequence, that it requires a few observations, in reply to some of the arguments of worldly and unenlightened Christians, in favour of using carnal weapons. It is said, that government is an ordinance of God, which exists throughout his vast dominion. In heaven above, there are angels and archangels; and upon earth, there are magistrates and powers; and in hell, there is the prince of devils. That God, in

rits, and are sent forth to minister to those who shall be the heirs of salvation. What a consolation it is, that the subjects of the Mediator can apply for help, in times of trouble, to him who has the hosts of heaven at his command; and who has said he will never leave nor forsake them! The Angel of the Lord encampeth round about them who fear him, to deliver them out of all their trouble. If God be for them, who can be against them?

his holy providence, has so disposed of events, that governments of some kind or other do exist in all parts of his dominion, none but sceptics will deny. But who would pretend that the governments in heaven and hell are not diametrically opposite? One is the spirit of peace and love; and the other, rebellion and war. Perhaps the manifestation of these different spirits, here on earth, may fairly be the dividing line amongst its inhabitants, and show to which kingdom they belong. They say all powers are ordained of God. Thus far they are correct; but it is apprehended that they do not make a proper distinction between the ordination of God, and his preceptive will for man. So far as the former agrees with the latter, it is a rule of duty, and cannot be any further. One is the rule of God's own procedure, (if the expression is proper,) and the other the rule of action for his creatures; but the counsel of God, and his laws for man, are often diametrically opposite. It is not improbable, that this is part of the mystery of God, which will, by and by, be finished.

The Lord Jesus Christ was delivered by the determinate counsel and foreknowledge of God; and yet, by wicked hands, he was crucified and slain. Here, as in the case of Pharaoh, and many other instances recorded, the divine counsel and the duty of man were directly opposite. To ascertain our duty, we must look at the preceptive will of God, and not to his eternal counsel. Although all powers are ordained of God, yet it must not be inferred, that all the laws of the heathen or civilized world, are to be a rule of duty for the Mediator's subjects,

or that their Spirit is agreeable to the Spirit of the Gospel dispensation. It is said, We are commanded to obey magistrates, and every ordinance of man, for the Lord's sake. All this is admitted; but these injunctions are either limited by other precepts, or they are unlimited: if they are unlimited, then all who have died martyrs, fell a sacrifice to superstition, instead of duty. Notwithstanding these directions were intended as a rule for Christians in all ages, yet they were promulgated, while the disciples were under idolatrous governments, and were never intended to be binding upon them to worship idols.

These commands must, therefore, be limited. The question is, how are they limited? We apprehend, by the spirit, and other precepts of the gospel. We have already shown, we trust, that these absolutely prohibit war in every form. If so, then none of these injunctions can counteract the position we are examining. They only enjoin strict obedience to all human laws under which we live, that do not contradict the spirit, or precepts of the Gospel : when they do, they are not binding, and must be resisted; not, however, with carnal, but spiritual weapons; we must take joyfully the spoiling of our goods, and count not our lives dear unto ourselves.

It has been often said, that he who refuses to comply with the commands of the magistrate, resists the powers that be; and, according to the apostle's reasoning, resists the ordinance of God, and will receive to himself damnation. And further, as all powers are the ordinance of God, they ought.

to be supported; and if they cannot without, they must be, even at the point of the sword. Here the subject of the Mediator must make a distinction between resisting the "Powers that be" by force of arms, and refusing to obey their unlawful commands. It is supposed, that in one case he would obey, and that in the other he would disobey the commands of his master. No martyr ever considered himself as violating this precept, in refusing to sacrifice to an idol, at the command of an earthly power: neither will any subject of the Mediator view himself as violating it, by refusing to use carnal weapons, while he believes that his Lord has utterly forbidden his using them. It is apprehended that if this proves any thing upon the principles of war, that it will prove too much for its advocates. The command is to obey the powers that be, and not the powers that ought to be. If it is taken in an unlimited sense, it must prohibit resisting even tyrannical powers, and would of course condemn every Christian who engaged in the American revolution. To say that all power is in the hands of the people, and of course it is the people who are the powers that be, is thought to be but a quibble. We will suppose a very possible case, that a foreign power completely overturns the government of the people, and disannuls their laws, and gives a new code; in that case, the command to obey the powers that be, would not be annihilated. The precept originally was given, while the disciples were in the midst of tyrannical governments. It is thought, that it is so far from tolerating defensive war, that it is

opposed to it. The precepts of the gospel cannot be dependent upon the convulsions of the nations. If Christians are bound to aid with carnal weapons in suppressing a rebellion, then, if the opposing power gains the predominance, they must turn directly about, and fight the very power they were before supporting. Such conduct would not become the citizens of Zion. If it is said, the powers that be, are Christian rulers; then we say, let them govern only by the laws of the Mediator's kingdom, and we will bow with reverence before them; and not teach for commandments, the doctrines of men; as we cannot receive human laws, for divine precepts.

It is stated that our Lord paid Tribute, and that we are commanded to pay tribute to whom tribute is due, and that tribute supports the governments of this world. This is granted; but the Mediator's subjects are required also to lead peaceable and quiet lives; this is more promoted by paying tribute, than by the refusal. Our Lord directs Peter to pay the tribute, lest they should give offence. But paying tribute for the sake of preserving peace, is a very different thing from actually engaging in war.

Whenever the Christian is called upon to pay money, by way of taxes or tribute, he does not part with any spiritual treasure, but only earthly property; for which he has the example and precepts of his Lord. The currency of the world generally bears the ensign of the nation which made it. If it bears the image and superscription of Cæsar, then render to Cæsar, the things that are Cæsar's; and unto God, the things which are God's. Chris

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