their remembrance; and enquired of them if they "lacked any thing," when thus sent out, destitute of every thing but the presence of his Spirit and the protection of Providence. And they could now acknowledge that they lacked "nothing." But here, in his tender care for them, He did not permit the lesson of instruction to close; He called on them to provide themselves with all the outward resources within their reach-money, clothing, and weapons of defence. Little could they do in this way. Of weapons they found "two swords." Luke xxii. 35-38. This, though totally useless on the policy of the world, was enough for the purpose intended to impress, in a striking manner, the lesson He designed to convey. The little band of disciples were thus provided, when the Jews, led on by Judas the traitor, laid hands on their Divine Master. At this trying moment, Peter, bold in his nature, and prompt to do what man could do-drew his sword for the defence of himself, his dearest friends, and his Lord and Master. "Put up again thy sword into its place," was the Divine command_"for all they that take the sword shall perish with the sword." Matt. xxvi. 47-52. Thus, in his Divine wisdom and condescension, He was pleased to place them in a situation, the most sensibly to feel the extent of his precepts in relation to nonresistance. He also reminded them of the power He could command. Nor was it necessary that "legions of angels" should be summoned to his aid: though it was then his intention to submit-though every thing in his appearance was simple, humble, meek, and non-resisting, his enemies "went backward, and fell to the ground." John xviii. 6. But passing on with the narrative" His disciples forsook Him and fled!" What a striking contrast do these events form, with those to which their attention had so lately been called! When sent without means, not even staves to lean upon, even the devils were subject to the Power with which they were clothed. But now, with all the resources and means of defence they had been able to provide, "they were scattered as sheep without a shepherd!" On a review of this portion of Scripture, we are forcibly impressed with the conviction, that our Lord, in directing swords to be provided for that particular occasion, did not intend that they should be used as weapons of offence or defence; but to afford an opportunity to prohibit the use of them for ever. His query to Peter; "Thinkest thou that I cannot now pray to my Father, and He shall presently give Me more than twelve legions of angels ?" &c., clearly proves that He never looked to his disciples for protection; and that He wanted not the sword for that purpose. But He g goes further to show its unlawfulness, and the injury that they who use it inflict on themselves, by saying; "For all they that take the sword, shall perish with the sword:" and connecting the two circumstances together as He did, He brought them to see, and, what is more, to feel, the difference there is between depending on Him alone, and any reliance we can place on ourselves, and the resources within our reach. But why should we go into a more minute detail of evidence, to prove that Jesus Christ, both in his precepts and example, led his disciples from the spirit and practice of war? No two things can form a more striking contrast, than His character and that of a military man. If then, our Lord had nothing of the spirit of war about Him, and if we are bound to imitate his example; then war is totally incompatible with the Christian character. It is not necessary to dwell on arguments in support of the first proposition. The whole history of his life stands in evidence of it. The second is proved by many pointed Scripture testimonies; for, "If any man have not the Spirit of Christ, he is none of His." Rom. viii. 9. But what renders the subject clear beyond all doubt, is, that the primitive Christians believed in the unlawfulness of war, during two centuries. And while it is known that they were subject to every ordinance of man for conscience' sake, either actively or passively-actively when they could with a good conscience, and passively and meekly when human requisitions came in conflict with the law written in the heart-when we consider that Christianity makes us what we should be, in all our social relations, it cannot be supposed that the primitive believers refused to bear arms, merely from a refractory disposition. No! they knew too well the duties we owe to each other, to do this. It was the principle on which they stood. Hence that impressive reply that was made by a youth who was ordered to enrol himself: "I am a Christian; and therefore I cannot fight." There are many pointed cases afforded by ecclesiastical history, to establish this factthat the Christians did not bear arms, during the first two centuries after the Christian era. The writers of those times believed that the pro- phecy of Isaiah, chap. ii. 4, that men should "beat their swords into ploughshares, and their spears into pruning hooks," was then in the act of completion. Irenæus, who wrote about the year 180, says that this famous prophecy had been completed in his time: "for Christians," says he, "have changed their swords and lances into instruments of peace; and they know not how to fight." Justin Martyr, who lived about the same time, bears a testimony equally clear and conclusive, in these words: "That the prophecy is fulfilled, you have good reason to believe: for we, who in times past killed one another, do not now fight with our enemies." And the word which is used in the original, does not mean private contest, as between man and man, but war; and the word enemies, does not apply to individual adversaries, but to enemies of the state. A number of other evidences might be produced to prove the position here laid down; but two that I shall notice, will render any others unnecessary. Within about forty years after the crucifixion of our Lord, the city of Jerusalem, and the whole nation of the Jews, were broken up in a manner that has no parallel in history. At that time the number of the Jews who had embraced Christianity was very considerable. About ten years before this, it was, that Paul attended the meeting of elders, &c, at Jerusalem, when they said unto him: "Thou seest, brother, how many thousands of Jews there are which believe." Acts xxi. 20. We may fairly conclude that the number had increased, in the course of time which had elapsed between this period and that at which Jerusalem was besieged by the Ro mans. But, however numerous they might be, it appears that they took no part in the wars of that eventful period. Relying on Divine protection, and guided by Divine Revelation, they left the city of Jerusalem, and all the land of Judea, and resorted to a village beyond Jordan, called Pella. And here they were so effectually preserved, that it does not appear that one single Christian perished. This is a striking evidence of their taking no part in war, and of the protecting Providence that was extended over them in those calamities. The Jews, it may be remembered, argued; "If we let this man alone, all men will believe on Him; and the Romans shall come and take away both our place and nation." John xi. 48. How dreadfully was this apprehension realized in the course of their own policy; while they who "believed in Him," and adhered to his precepts of non-resistance, were safe amidst the most shocking convulsions of nations, that ever marked the history of the world. (Vide Eusebius Ecclesiastical History, Book 3, chap. 5-9.) About the close of the period in which the Christians did not bear arms, Celsus, who wrote against them, laid every charge against them that he supposed could operate to their disadvantage. Origen wrote a reply, to deny what was false, and explain what was misrepresented. Among the charges brought forward by Celsus against the Christians, he said; "That they refused to bear arms, even in cases of necessity:" and objected, that, if the rest of the empire were of their opinion, it would soon be overrun by the barbarians. Origen admitted the facts, as stated by Celsus, and vindicated the practice of the early Christians, on the principle of the |