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fensive, are directly opposed to the spirit of Christianity, and therefore that it is, at least, highly probable that a Christian cannot engage in it without becoming obnoxious to the displeasure of God.

Being desirous to meet every objection to the principles I have advocated, I propose, in my subsequent Letters, to examine some other arguments advanced in favour of defensive war, particularly those of Mr. Sheppard, in a work entitled, An Inquiry on the Duty of Christians with respect to War, which I recommend to your impartial pe

rusal.

I remain, &c.

*Published by T. Hammond, Paternoster-Row, London,

LETTER XIV.

THE SUBJECT CONTINUED.

Remarks on a work entitled "An Inquiry on the Duty of Christians with respect to War, by J. SHEPPARD."

"We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place."2 Pet. i. 19.

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MY DEAR SIR,

THE arguments of Mr. Sheppard, alluded to in my last Letter, are founded on the presumption that some of the precepts delivered by Christ, particularly some of those delivered by him in his Sermon on the Mount, do not strictly apply to Christians of the present day, but are to be received, with certain limitations and restrictions, sanctioning Christians to use military force, or violence, in defending themselves or others; and consequently, authorising defensive warfare.

I have read this work of Mr. Sheppard with attention and interest, and also with pleasure. This pleasure has arisen, in no small degree, from its tendency to call attention to a subject which has been little investigated by men of learning and research, though connected with the best interests of the

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world this pleasure has been further increased, by finding that the views of Mr. S. are very similar to those I entertained some years ago, particularly on. the unlawfulness of men engaging in unlimited military service. In regard to defensive war, I feel the more fully convinced, after having carefully examined the arguments of Mr. S., that the Christian ought to refrain from it, and leave retributive justice in the hands of the Almighty. The perusal of the Inquiry has, indeed, served to convince me that, on the subject of war, there is no half-way house called defensive war; and that the Christian can find no rest for the sole of his foot, short of abandoning war altogether, and leaving vengeance to the Lord, who will in due time repay it.

It is not my intention to examine all the grounds on which the author of the Inquiry pronounces that the principle of the Peace Societies requires limitation; neither do I propose to notice the plans of limited service recommended by Mr. S. Suffice it to say, that I think the political evils arising out of them, would by no means be less than those attending the present military system. But Mr. S. having assumed, for reasons which he has stated, that some particular precepts of our Lord, bearing directly on the subject of war, are to be received in a limited sense, or that they apply exclusively to the apostolic age; it will be my aim in the following Letters to show that he is in error, and that his conclusions are unauthorised.

*Rom. xii. 19.
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Instead of examining, in order, the different arguments brought forward by Mr. S., I shall merely quote some of the Christian precepts referred to by him, on which the argument chiefly rests, and give what I consider their true meaning and their probable application, not to the early Christians only, but to Christians in all ages. If these are found to be at variance with the assumptions of Mr. S., it will follow that one of us must necessarily be in error, and it will be left to the searcher after truth to examine the arguments on both sides, and decide for himself. I am aware that it is a subject on which wise and good men have differed; and so far from entering upon it with confidence, it is with diffidence I approach it. My diffidence, however, arises not from any fear of a want of Scriptural evidence on the subject, but from an apprehension that I may want ability to place this evidence in its just and proper light, so as to produce that conviction upon others which it is calculated to convey.

The precepts which most directly apply to the question on which I am now at issue with Mr. S., are contained in the last eleven verses of the fifth chapter of St. Matthew's Gospel. A paraphrase of these appears to me the best way of conveying what I believe to be their meaning. Though there may appear to be some degree of presumption in my offering a paraphrase to you, I cannot doubt but it will be received and read with candour. Should I stray from the path of correct interpretation, I lay myself open to your correction, and shall thankfully receive it from you, or from any lover of truth.

If we read the whole of the beautiful chapter alluded to, (Matt. v.) with attention; we shall find in it, after making due allowance for the oriental and hyperbolical style of writing, the most perfect consistency and harmony. In the beginning of it, our Lord pronounces certain beatitudes as the unavoidable result of the practice of particular virtues. The latter part of the chapter, which is in close connection with the beginning, gives us very plain directions for the attainment of those particular virtues there recommended; and the last four verses are explanatory, and contain plain and positive rules for our guidance in obeying the preceding precepts. In the last verse, these rules are summed up in one : "Be ye therefore perfect, even as your Father which is in heaven is perfect :" i. e. in the practice of those benevolent virtues which our Lord had just mentioned; for it is in these only that men are capable of attaining any faint resemblance of their merciful Creator. That this is the true meaning, we may gather from the parallel place in St. Luke's Gospel, (Luke vi. 36,) who has it. "Be ye therefore merciful, as your Father which is in heaven is merciful." This, in every instance to which it is applicable, appears to be a plain, intelligible, practicable rule; a rule not intended exclusively for the use of the Apostles and their first converts, but for the followers of Christ in all ages, whether as individuals, or united in nations; a rule equally imperative on the prince on the throne, and on the lowest of his subjects, to the end of time. these may and ought to endeavour to be merciful to others, as God is merciful to them.

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