life, that he may please him who hath chosen him to be a soldier (s);" and by this example of soldiers he exhorts Timothy to diligence in his calling. It may here again be observed, that the injunctions in the New Testament to obey the civil magistrate are general, and therefore they extend to the case of serving in the wars; and it is manifest that no nation could maintain its independence, if it did not resist by force the aggressions of its ambitious neighbours. We learn from Tertullian, that the primitive Christians served in war under heathen emperors (t); and Augustine calls soldiers, non homicidas sed ministros legis—salutis publicæ defensores (u).” Vegetius, a writer upon the art of war in the fourth century, gives this account of the oath taken by the Christian soldiers, "Jurant per Deum et per Christum, et per Spiritum Sanctum, et per majestatem imperatoris, quæ secundum Deum generi humano diligenda est et colenda (r).' But though these reasons and authorities may convince us that, in the present state of things, IT IS LAWFUL FOR CHRISTIAN MEN, AT THE (s) 2 Tim. c. 2. v. 4. (t) De Cor. Mil. every one will acknowledge, that if the mild and benevolent religion of Jesus had a general and complete influence, not only private quarrels and dissensions, but public wars also, would cease throughout the world. ARTICLE THE THIRTY-EIGHTH. Of Christian Mens Goods, which are not common. THE RICHES AND GOODS OF CHRISTIANS ARE NOT COMMON, AS TOUCHING THE RIGHT, TITLE, AND POSSESSION OF THE SAME, AS CERTAIN ANABAPTISTS DO FALSELY BOAST. EVERY MAN OUGHT, NOTWITHSTANDING, OF SUCH THINGS AS HE POSSESSETH, LIBE- THIS article consists of two parts; the former declares that private property is not inconsistent with the profession of the Gospel; and the latter asserts the Christian duty of charity to the poor. THE RICHES AND GOODS OF CHRISTIANS ARE NOT COMMON, AS TOUCHING THE RIGHT, TITLE, AND POSSESSION OF THE SAME, AS CERTAIN ANABAPTISTS DO FALSELY BOAST. The admonitions in the New Testament to the practice of charity; the particular precepts addressed to the high and to the low, to the rich and to the poor; and the commendation of those virtues, 002 [PART III. virtues, which can be displayed only in the lower ranks of life, all plainly prove that the Gospel was not designed to introduce a community of goods. It appears, that in the days of the Apostles several of the new converts delivered up all their wealth and possessions for the use of their Christian brethren (a); but this was a voluntary act; a charitable contribution springing from their own zeal, and not commanded by their inspired teachers; on the contrary, St. Peter said to Ananias, " While it remained was it not thine own? After it was sold, was it not in thine own power (b)?” Thus St. Peter admitted the right of Ananias to have retained the whole of his property, although he reproved and punished him for his dissimulation and falsehood. It is evident that private property is essential to the very existence of civil society; and it is not to be believed that the Gospel, which " has the promise of this life as well as of that which is to come (c),” would destroy, or in any respect weaken, a principle which is the foundation of every social comfort; and indeed none of the early sectaries ever thought of maintaining such an opinion. But in the beginning of the sixteenth century the Anabaptists of Germany, among other absurd and dangerous (a) Acts, c. 4. v.32. (b) Acts, c. 5. v.4. gerous tenets, contended for the necessity of a community of goods among Christians. This doctrine was warmly and successfully opposed by the most enlightened part of the Reformers upon the continent; it made but very little progress in this country; and our present Anabaptists entirely reject it. Luther gives the following account of the Anabaptists of his time: "Docentes Christiano nihil esse possidendum, non jurandum, nullos magistratus habendos, non exercenda judicia, neminem tuendum aut defendendum, uxores et liberos deserendos, atque id genus portenta quamplurima (c)." No duty is more frequently or more earnestly inculcated in the New Testament than charity; and therefore EVERY MAN OUGHT, OF SUCH THINGS AS HE POSSESSETH, LIBERALLY TO GIVE ALMS TO THE POOR, ACCORDING TO HIS ABILITY. No specific rule is laid down in Scripture concerning the proportion which a man is bound to give of his property in acts of benevolence but the great importance annexed to the performance of this duty by Christ and his Apostles, makes it highly incumbent upon every one to practise it to the utmost of his means. (c) Pref. ad Ex. in Mat. 5, 6, 7. |