The next of the great tenets which the Quakers hold, is on the subject of war. They believe it unlawful for Christians to engage in the profession of arms, or indeed to bear arms under any circumstances of hostility whatever. Hence there is no such character as that of a Quaker soldier. A Quaker is always able to avoid the regular army, because the circumstance of entering into it is a matter of choice. But where he has no such choice, as is the case in the militia, he either submits, if he has property, to distraints upon it, or, if he has not, to prison.[4]

[Footnote 4: The Quakers have been charged with inconsistency in refusing military service, and yet in paying those taxes, which are expressly for the support of wars. To this charge they reply, that they believe it to be their duty to render to Caesar the things which are Caesar's, and to leave the application of them to Caesar himself, as he judges best for the support of government. This duty they collect from the example of Jesus Christ, who paid the tribute money himself, and ordered his disciples to do it, and this to a government, not only professedly military, but distinguished for its idolatry and despotism. Personal service, however, they conceive to militate against a positive command by our Saviour, as will be explained in this chapter.]

The Quakers ground the illicitness of war on several passages, which are to be found in the New Testament. I shall not quote all the texts they bring forward, but shall make a selection of them on this occasion.

Jesus Christ, in the famous sermon, which he preached upon the Mount, took occasion to mention specifically some of the precepts of the Jewish law, and to inform his hearers, that he expected of those, who were to be his true disciples, that they would carry these to a much higher extent in their practice under the new dispensation, which he was then affording them. Christianity required a greater perfection of the human character than under the law. Men were not only not to kill, but not even to cherish the passion of revenge.[5] And "whereas it was said of old, an eye for an eye, and a tooth for a tooth, I say unto you, says Christ, that ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also." And farther on in the same chapter, he says, "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: But I say unto you, love your enemies,[6] bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you. For if ye love them which love you, what reward have you? do not even the Publicans the same? Be ye therefore perfect, even as your Father which is in heaven is perfect." Now the Quakers are of opinion, that no man can receive this doctrine his heart, and assist either offensively or defensively in the operations of war.

[Footnote 5: Matt. v. 38.]

[Footnote 6: The Heathen nations, on account of their idolatry, were called enemies by the Jews.]

Other passages, quoted by the Quakers, in favour of their tenet on war, are taken from the apostles Paul and James conjointly.

The former, in his[7] second epistle to the Corinthians, says, "For though we walk in the flesh, we do not war after the flesh: For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds, to the casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." From hence the Quakers argue, that the warfare of Christianity, or that which Christianity recognises, is not carnal, but spiritual, and that it consists in the destruction of the evil imaginations, or of the evil lusts and passions of men. That is, no man can be a true soldier of Christ, unless his lusts are subdued, or unless the carnal be done away by the spiritual mind. Now this position having been laid down by St. Paul, or the position having been established in Christian morals, that a state of subjugated passions is one of the great characteristic marks of a true Christian, the Quakers draw a conclusion from it by the help of the words of St. James. This apostle, in his letter to the dispersed tribes, which were often at war with each other, as well as with the Romans, says,[8] "From whence come wars and fightings among you? Come they not hence even of your lusts that war in your members?" But if wars come from the lusts of men, then the Quakers say, that those who have subdued their lusts, can no longer engage in them, or, in other words, that true Christians, being persons of this description, or being such, according to St. Paul, as are redeemed out of what St. James calls the very grounds and occasions of wars, can no longer fight. And as this proposition is true in itself, so the Quakers conceive the converse of it to be true also: For if there are persons, on the other hand, who deliberately engage in the wars and fightings of the world, it is a proof, that their lusts are not yet subjugated, or that, though they may be nominal, they are not yet arrived at the stature of true or of full-grown Christians.

[Footnote 7: 2 Cor. x. 3, 4, 5.]

[Footnote 8: James iv. I.]

A third quotation, made by the Quakers, is taken from St. Paul exclusively.[9] "Now if any man have not the spirit of Christ, he is none of his." That is, if men have not the same disposition which Jesus Christ manifested in the different situations of his life, the same spirit of humility and of forbearance, and of love, and of forgiveness of injuries, or if they do not follow him as a pattern, or if they do not act as he would have done on any similar occasion, they are not Christians. Now they conceive, knowing what the spirit of Jesus was by those things which have been recorded of him, that he could never have been induced or compelled, by any earthly consideration or power, to have engaged in the wars of the world. They are aware that his mission, which it became him to fulfil, and which engrossed all his time, would not have allowed him the opportunity of a military life. But they believe, independently of this, that the spirit which he manifested upon earth, would have been of itself a sufficient bar to such an employment. This they judge from his opinions and his precepts. For how could he have taken up arms to fight, who enjoined in the new dispensation, that men were not to resist evil; that they were to love their enemies; that they were to bless those who cursed them, and to do good to those who hated them? This they judge also from his practice. For how could he have lifted up his arm against another, who, "when he was reviled, reviled not again;" and who, in his very agony upon the Cross, prayed for his persecutors, saying, "Father, forgive them, for they know not what they do." But if Jesus Christ could not have been induced or compelled to have engaged in a profession, which would have subjected him to take away the life of another, so neither can any Christian; "for if a man have not the spirit of Christ, he is none of his."

[Footnote 9: Rom. viii. 9.]

Three arguments are usually brought against the Quakers on this subject.

The first is, that John the Baptist,[10] when the soldiers demanded of him what they should do, did not desire them to leave the service in which they were engaged, but, on the other hand, to be content with their wages. To this the Quakers reply, that John told them also, "to do violence to no man." But even if he had not said this, they apprehend that nothing could be deduced from his expressions, which could become binding upon Christians. For John was the last prophet of the old dispensation, but was never admitted into the new. He belonged to the system which required an eye for an eye, and a tooth for a tooth,