Alexander, it would have produced the same pacific result. But such is the pride and haughtiness of nations and rulers, that they would hazard the chance of war, with all its expenses, and all its devastation and slaughter, rather than to submit to what they consider an ignoble and degrading means of acquiring peace. But in truth it would be the most honorable step they could take, and one that would be most acceptable in the sight of God; because they would by that means, not only save a vast expense of blood and treasure, but would also set an example of humility, peace and good will to man, that must inevitably subdue the destructive and hostile spirit of war, and ultimately draw forth acknowledgments of praise and commendation from all good men. A few such examples among Christian nations, would soon put an end to all wars, and produce permanent peace throughout Christendom.

After the death of Alexander, and the division of his empire, the kings of Egypt and Asia were almost continually at war; and in their hostile expeditions they frequently passed and repassed through the country of Judea. But according to Josephus and others, while the Jews remained peaceable, and did not interfere with their quarrels, they were marvellously protected, without the use of arms. On the contrary, whenever they took up arms on either side, they generally suffered severely for it. While they kept the Divine law, and conformed to the principles of justice and peace, they were remarkably blessed and prospered; so that even the kings of the Gentiles honored and respected them, were subservient to them, and often enriched the temple with their best gifts; but whenever they neglected their own sacred laws, and corrupted themselves with the profane customs and manners of the Greeks, and other heathen nations, they became distracted with party divisions and dissensions, and involved themselves in the calamities of war with the surrounding nations. And if, in these conflicts, they were sometimes successful, their success only served to exalt their pride and ambition, and was often succeeded by some terrible disaster.

Their frequent broils and dissensions, towards the latter part of their national existence in Judea, brought them under the power and government of the Romans, who probably never would have invaded their country, had they minded their own business, and let other nations alone, according to the injunctions of their own laws. And even after they had, by their own misconduct, become the subjects and tri

butaries of the Roman empire, they might still have been protected in the peaceable enjoyment of their religion, had they been careful to walk in obedience to the Divine laws, and keep themselves unpolluted and undefiled with idolatry and heathenish abominations. For it is evident, that while they did maintain their integrity, and walk in uprightness, they were divinely protected and blessed, in many instances; two of which we will here mention.

PONTIUS PILATE, a Roman general, having been appointed governor of Judea, marched his army into Jerusalem, and set up the Roman standards, which had Cæsar's likeness upon them. This being contrary to the Jewish religion, they requested Pilate to remove them out of the city; as their laws did not allow any sort of image or likeness to be brought into the city; and this being the first instance of a Roman governor's violating their religion in that manner, they considered it an indication that their laws were to be trodden under foot. But upon Pilate's refusing to grant their request, they fell prostrate on the ground before him, and earnestly besought him, for the space of five successive days, to grant their request.

On the sixth day he placed himself on his tribunal, in the market place, and called the Jews before him, to give them an answer; having previously arranged his soldiers so as to have them surround the petitioners, they were in readiness to fall upon them whenever he should give the signal. He then told them that unless they would consent to let these ensigns remain in the city, and leave off disturbing him about them, they should immediately be cut in pieces, and gave a signal for his soldiers to draw their swords. Upon this the petitioners immediately threw themselves upon the ground, made bare their necks, and cried out, that they would sooner be slain than have their sacred laws violated. This firm resolution of the Jews so astonished Pilate, that he gave orders for the ensigns to be carried immediately out of Jerusalem.*

This was a victory more honorable to the courage of the Jews, and to every principle of virtue, than was ever achieved by arms. And here we would ask the advocates of war, Whether it is reasonable to believe that the Jews would have gained their point, had they attempted to oppose Pilate by force of arms? The proud and haughty advocate of war will perhaps say, the Jews degraded themselves by

* Jewish Ant. b, xviii, ch. iii. and Jewish Wars, b、ii, ch. ix.

doing as they did; that it would have been more honorable to their courage to have defended their religious principles by the sword. But every reasonable and judicious person will agree with us, that the Jews were the real conquerors in this case, and came off with much more honor than did the Roman governor. Yet he acted much more honorably than he would have done had he persevered in his intentions, and massacred the Jews for the sake of carrying his point. But we feel confident that, under similar circumstances, such a horrid massacre could never have been committed. Again:

CAIUS CALIGULA having succeeded to the empire of Rome, set himself up as a god; and being informed that while all other nations which were subject to the Romans, in obedience to his orders, had built altars and temples to him, the Jews alone refused to do him that honor. He was therefore highly offended at their obstinacy; and sent orders to Petronius, governor of Syria, to march an army into Judea, and set up his statue in the temple at Jerusalem; and in case the Jews would not consent to it, to put all who opposed it to the sword; and carry all the rest of the nation into captivity.

Accordingly Petronius marched into Judea, with a large army of Roman soldiers, and many Syrian auxiliaries, and encamped in Gallilee. When this was known to the Jews, instead of preparing to defend their rights by war, many thousands of them came forward, and petitioned Petronius not to compel them to violate the laws of their country, and dishonor their religion. Petronius was greatly confounded with these earnest supplications; but he proceeded on towards Jerusalem, as far as Tiberius. There also many thousands came out with the same earnest supplications; and thus he was met and petitioned, day after day, from all quarters.

At length he summoned together the men of note among the Jews, and undertook to reason with them on the subject; and to lay before them the great power of the Romans, and the threatenings of Cæsar; and endeavored to convince them that their petitions were unreasonable; that while all the nations subject to the Romans had placed the images of Cæsar in their cities and temples, among the rest of their gods, for them alone to oppose it, was inconsistent with their own welfare, and would expose them to ruin. The Jews still urged the sacred injunctions of their religion; that it did not allow them to make any image of God

or man, nor to set one up in any part of their country; much less in the holy temple itself. And they felt themselves bound by the sacred law of God, and would rather give up their lives than consent to it.

Petronius replied, that he was bound to obey the commands of Cæsar; and that by granting their request, he should forfeit his own life, and they would involve themselves in a war which would end in their destruction. They replied, that they would by no means make war with Casar; but they were ready to expose themselves, their wives and children, to be slain rather than transgress the law of God. They then threw themselves down upon the ground, made bare their necks, and said they were ready to be slain.

This inflexible resolution to give up their lives, as a voluntary sacrifice to the sword of the Romans, rather than give their consent to the violation of the sacred law of God, so affected the governor's feelings, that he was induced, at the risk of his own life, to yield to their intreaties, and not pollute their temple with Cæsar's statue. He agreed to write to Cæsar, and endeavor to prevail on him to reverse his orders; being resolved, in case he could not succeed, to hazard his own life for their sake, rather than be instrumental of violating the laws, and destroying the lives of a people of such inflexible virtue. Accordingly he drew off his army, and wrote to Cæsar, stating these circumstances; and urged the necessity of relaxing his severity against a people whose religion was dearer to them than their lives; and requested that he would countermand his former injunctions; unless he was willing to risk the loss of a whole nation, and their country.

On the receipt of this letter, Caius was in a rage; and gave orders for Petronius to become his own executioner. But Divine Providence interposed, and soon executed a more just decree, by cutting short the life of this haughty and cruel tyrant. And the fatal order against Petronius, being retarded by a long and violent storm at sea, did not arrive till after the news of Cæsar's death was published: of course it came too late to be executed. Thus did the Providence of God prepare a way to save the Jews, and preserve the life of the governor, who had so kindly and magnanimously interceded in their behalf, at the imminent hazard of his own life.* Here again we may see the powerful and salutary effects of pacific principles, and the cer

*Jewish Ant. b. xviii ch. viii. and Jewish Wars, b. ii, ch. x.

tain safety of punctual obedience to the Divine law. Such effects would never have been produced, nor such honor gained by a foolish reliance on an arm of flesh, at the hazard of offending God.

This virtuous constancy of the Jews reflects the highest honor upon their courage. Where shall we find an act so honorable to the courage of warriors? Could any exploit of war effect a conquest so truly heroic? Behold this highminded Roman governor, clothed with the haughty and peremptory mandates of the mighty sovereign of Rome, and surrounded by his numerous warring legions, glorying in their invincible power and dominion over the nations; yet so effectually conquered by the pacific, but inflexible integrity of an unarmed people; and his friendship so completely secured, that he was ready to yield up his own life for their sakes! Such are the meritorious advantages to be gained by pacific principles; and such an honorable conquest as this never was, and never can be effected by war.

WAR BETWEEN THE JEWS & ROMANS.

When the Jews, through their own dissensions and political disorders, afterwards involved their nation in a war with the Romans, and provoked the Roman government to send an army against Jerusalem, Josephus constantly endeavored to prevail on his countrymen to accept the offers of peace, which the Roman general made them, and which they might then have obtained on reasonable terms, had it not been for their own obstinacy.

Josephus, in one of his speeches, reminding the Jews how God had formerly protected their nation, while they put their trust in him, and conformed to his law, has these remarkable expressions: "We can produce no example wherein our fathers got any success by war, or failed of success, when without war they committed themselves to God." This testimony from that "learned historian and celebrated warrior," of the Jewish nation, is well worthy of the consideration of modern warriors; and more especially, as it comes from an ancient and skilful warrior of the very nation which our modern Christian warriors profess to take as an example of justification in going to war. Let no professed Christian, after reading this sentence, plead the policy or lawfulness of war.

* Jewish Wars, b, v, ch, ix.