THE CHRISTIAN SOLDIER

IN 1852 Dr. Molesworth preached a sermon from which the following is extracted:

'I have not found so great faith, no, not in Israel' (Luke vii. 9).

This was indeed great praise. In comparison with the approbation of the wisest, the eulogy of the most eloquent, the honours of the greatest monarchs, the applauses of the most enlightened nations, all sink into utter insignificance. It was pronounced by Him Who knew all things; and who is the fountain of Truth, the dispenser of all true honour here, and of eternal glory hereafter, even Jesus Christ our Lord and God.

Highly indeed was that man distinguished; eminently favoured, and ranked amongst the foremost saints of the Church of the redeemed, was that humble and faithful soldier. His history and example are not recorded without a purpose. Let us consider the sentiments and the conduct, which drew from the lips of Divine love and wisdom such a commendation; and also the person on whom it was conferred.

When Jesus was at Capernaum, a centurion, or commander of one hundred soldiers in the Roman army, had a servant dangerously ill. Hearing of the Saviour's mighty works he was convinced that He came from God invested with Divine power and authority. As he was a kind master, and felt an interest in the welfare of his household, he determined to appeal to Jesus, that his servant, whom he specially esteemed, might be restored to health. But being a man of humble mind, deeply impressed with the sense of his own unworthiness, and the majesty and purity of the Saviour, he endeavoured to strengthen his application, by prevailing on some elders of the Jews to intercede on his behalf.

These men amongst other testimonies to the deserving character of the centurion mentioned his zeal and liberality in building places of Divine worship for their nation. They urged that he was in every respect worthy of the favour of Jesus.

But the centurion himself had formed a much more modest and humble estimate of his own worthiness; and when he found the Lord Himself on His way to cure and heal his servant, he was overwhelmed with a sense of such condescension; he exclaimed that he was not worthy of having the Saviour in his house, and at the same time he had such entire faith in Jesus, as to be fully convinced that the latter had only to speak the word, without approaching the sick man, and the cure would be instantaneous.

He argued that even he, who was only an inferior officer, and had others over him higher in authority than himself, had only to bid the soldiers under him to do his will, and it was done. Much more, he reasoned, must the Lord of all creation, to Whom all things in heaven and earth were subject, have power to command universal obedience and accomplish His will in an instant.

He desired his friends to say to Jesus, 'Lord, trouble not Thyself: for I am not worthy that Thou shouldest enter under my roof: Wherefore neither thought I myself worthy to come unto Thee: but say in a word, and my servant shall be healed.'

Jesus knew beforehand, and without any outward evidence, the piety, faith, and humility of the good man; but He also saw how undeniably clear to the people then present, to every man, even the most prejudiced, must be the outward proofs of these dispositions given in the centurion's language and conduct. He therefore deemed it an example fit to be recorded and held up to the imitation of the Church in all ages. But especially did He present it to shame the self-satisfied, the far inferior, people of Israel.

When Jesus heard these things, He marvelled at him, and turned Him about, and said unto the people that followed Him, I say unto you, I have not found so great faith, no, not in Israel.'

This was addressed to the chosen people,-to the favoured nation,-to all who claimed superiority over the Gentiles from the humblest descendants of Abraham to the proudest Pharisee.

And the person on whom this high commendation was bestowed was both a Gentile and a soldier; one whom the Jews despised and whose profession was considered unfavourable to religious principles and privileges; he was

a

Roman centurion,-one who with his soldiers was employed in maintaining the military occupation of Judæa, under his Sovereign the Roman Emperor.

Now, is it not worthy of remark that Jesus should have chosen this soldier for the subject of His highest praise ? Is it not worthy of remark that, on another occasion of the greatest importance in the progress of the Gospel, viz. the solemn admission of the Gentiles to the blessed privileges of the Church of Christ, that even on this great occasion another soldier, another Roman centurion, should have been chosen as the honoured messenger of God to Peter; that Cornelius should, from his piety and humility, be chosen as the leader of the glorious company of Christian warriors who were to be enrolled from the Gentile world among the faithful soldiers of the Cross? Is it not, I say, worthy of remark that in these two cases, in which honour and blessings were conferred, such as angels might desire to share, the men to whom the most illustrious distinction was awarded by Jesus and the Holy Ghost should both have been soldiers? Does it not indeed justify the comfortable and edifying declaration of St. Peter in hearing the case of Cornelius,- Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth Him, and worketh righteousness, is accepted with Him' ?

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In the face of these two illustrious examples can any man attempt to prove that the calling and duties of a soldier must be necessarily inconsistent with the profession of a Christian? Who can deny that a soldier may do his duty to his country and his God? Who can deny that a faithful and humble soldier may be a bright and shining example of Christian graces and virtues ?

These considerations, though possessing no particular novelty, are of peculiar interest in the present day, inasmuch as an agitation is on foot of which it appears to me that the advocates, in their zeal for a good object, are somewhat blind to the real nature of the question, and also to the rightfulness of the means which they employ to promote that object.

The promotion of peace, and putting an end to war, is an excellent object and highly desirable. It is well worthy of the utmost exertions and most ardent desires of the philanthropist and the Christian. But its advocates are not justified in urging their cause upon the plea that

the profession of arms is inconsistent with the letter or the spirit of the Gospel; or that, in order to obtain peace, we must divest ourselves of the means of war; that is, in other words, the means of self-defence. War, no doubt, arises from man's sinful passions and corrupt nature, and is so far sinful in itself,-it cometh, as St. James tells us, of our lusts. But then these lusts would not become less restless and evil in their operation if they were left without any check or punishment. The wars which result from them would not be less frequent, if peaceable men would lay aside the means of repelling and punishing unjust and wanton aggression.

Theft and murder arise, as well as war, from man's lusts; but will any man of common sense contend that theft or murder would be put down by doing away with all the public penalties of law,—all the armed guardians of peace and protectors of property, or all the private means of selfdefence? But the real question is, not whether peace is better than war, but what is the best method of maintaining peace; whether by divesting ourselves of the means of defence, and thus of tempting the evil-disposed to assail and rob us with impunity, or by showing them that we have the means of repelling and punishing those, who will force upon us war?

War (I mean, of course, just war and not provoked by our own evil passions, or unjust aggressions) is lawful, -is necessary,-is founded on the instinct of self-defence, implanted in every living creature by Divine Providence.

Such war is not condemned in Scripture; nor is the profession of a soldier either unlawful or, as we have seen in the cases referred to, incompatible with the holiest sentiments, the most Christian conduct.

I may therefore take advantage of this opportunity to urge upon those who constitute this force,1 that they have something more to do than to satisfy themselves, from the examples of the two centurions that their profession and office is lawful. They should contemplate these examples with a further object. They should carefully and frequently bring them before their thoughts and consciences, as a light guiding them, to prove in their conduct what Christian soldiers both can be and ought to be. They should set

1 This sermon was preached before the Rochdale Troop of the Duke of Lancaster's Own Yeomanry.

before their fellow citizens not only the power of the sword, but the power of a good example.

And they should each bear in mind that, however lightly vain and weak men may regard their duty in this respect, God will expect hereafter a stricter and more rational account of the use of their talents.

Let them ever bear in mind that order, peace, loyalty, religion, and piety are to be enforced and promoted, not merely by physical power and outward authority, but by the light of a good example. Remember, brethren, that the allegiance to your earthly Sovereign does not lessen the ties of your allegiance to your heavenly Sovereign. .

Let not your discharge of your office be such as may render you afraid or ashamed to meet the two honoured Roman soldiers, on the great day of inspection, when the last trumpet shall sound, and the dead shall be raised.

Let not the soldier lose the character, nor forget the responsibility, of both the citizen and the Christian. Think even more of the latter than the former ;-and in the discharge of military duty, and especially in the temptations of military festivity, never forget that you are Christian soldiers and citizens.

Let not intemperance, nor profaneness, nor blasphemy, nor levity degrade the soldier, or, what will be worse, endanger the Christian. Be such soldiers as the centurion in the text,-true to your Sovereign, true to your country, but true also to your religion, and your own souls.

Command the esteem and affection of the people, by Christian graces and deeds. As the Roman centurion gives you the pattern of true soldiership, so do you seek to promote God's glory and worship, by every means in your power.

Be actuated, as he was in behalf of his sick servant, with the spirit of brotherly love and active charity. Be, as he was, humble, conscious of your own unworthiness, and of Christ's condescension.

Let your lives be according to this faith. Let your deaths be in this faith, and at the last day, may you rise again to be placed at the right hand, to take your station for ever in that innumerable company of angels and just men made perfect,' in that noble army of confessors, and saints, and martyrs in which we may meet the humble but honoured soldier, of whom Jesus declared 'I have not found so great faith, no, not in Israel.'