Chapter XI: War Is Opposed to the Example of the Son of God, and Is Therefore (4)

[8] Four things are noticeable from this history. _First_, That the subjects of the Mediator's kingdom have no right to use carnal weapons for defense, in the most trying situation possible. _Secondly_, The promulgation of a decree of heaven; that all they (whether states, churches, or kingdoms) who take the sword shall perish with the sword. Every political or ecclesiastical body which is defended with the sword will by the sword be destroyed. In confirmation of this sentiment, we see while the great destroying powers were represented to St. John in the symbols of ferocious beasts, it was added, "If any man have an ear to hear, let him hear. He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword"; but in opposition to this it is said, "Here is the faith and the patience of the saints." We would inquire how the faith and the patience of the saints appear, if they, like the nations of the earth, lead into captivity and kill with the sword? _Thirdly_, The weapon which the subjects of the Redeemer are to use for defense is here brought into view, viz., Prayer. Nothing which appears prevented our Lord from using this weapon when he was betrayed, but the necessity of the Scriptures being fulfilled. Had he prayed to his Father, more than twelve legions of ministering spirits would have appeared swift as lightning to discharge his will. At the time he shall come in all the glory of his Father the holy angels will be with him. He will break through the heavens in flaming fire and descend with the shout of the Archangel and the trump of God, and cleave asunder the earth beneath; and send forth his angels who will awake the sleeping millions from their tombs and gather together his elect and take them up into the air to be ever with their Lord. _Fourthly_, We may expect that angels will be sent to deliver the saints in the times of trouble. Angels are ministering spirits and are sent forth to minister to those who shall be the heirs of salvation. What a consolation it is that the subjects of the Mediator can apply for help in times of trouble to him who has the hosts of heaven at his command; and who has said he will never leave nor forsake them! The angel of the Lord encampeth round about them who fear him, to deliver them out of all their trouble. If God be for them, who can be against them?

[9] Although it is not expected that any intelligent and candid Christian will attempt to say that the arguments which have been advanced may fairly apply to offensive but not to defensive war, yet some weak and unenlightened Christians may make the assertion. In answer to such we would observe that this would be begging the question and taking for granted the very subject in dispute. We cannot be satisfied with anything short of a candid answer, drawn directly from the spirit and precepts of the gospel. When it is fairly proved that under the gospel dispensation our Lord did draw a clear line of distinction between offensive and defensive war, and that he intended all such precepts as have been adduced to apply to the former and not to the latter, then we will acknowledge the weight of the argument. Until this is done we shall not consider our arguments as answered.

[10] The writer perceives that he has made too unlimited a statement respecting the disciples who inhabited the valleys of Piedmont. Historians have generally considered those who dissented from the church of Rome during the dark ages as possessing similar sentiments. It is true they did agree in renouncing the authority of the Pope, but in other things they did not all agree. Some courted the protection of earthly powers and united with them in defending their rights by the point of the sword, and were finally destroyed by the sword. Others, instead of defending themselves with carnal weapons, fled from the face of the serpent and were, under divine providence, the seed of the church in the wilderness. It is the latter class to which the writer would be understood as referring.

[11] As the writer has been for some time studying the symbolical language of the Scriptures, and intends (if the Lord will, unless some person more able should attempt an explanation) to give his views to the public, he will not be so particular at present in explaining the symbol of the great whore which sitteth upon many waters, as he otherwise should. He early perceived that the heavens and the earth, with all their furniture, were used as an alphabet, in the language of things, to represent moral subjects. His object has been to learn the true meaning of each symbol by comparing Scripture with Scripture. No language can be read until the alphabet is first learned. Symbolical language does not, like other languages, change with time and place, but represents the same idea to all nations and at all times. He is of opinion that one symbol does not represent two events, unless it first have a reference to some less event which is typical of some more important event; in that case, all together may be figurative of some great ultimate end. Although one symbol is supposed never to represent two different things, yet two or more symbols generally represent one thing. He has found by tracing back a symbol to its first use, that its true meaning is generally manifest. Since examining the Scriptures with this view he has been irresistibly drawn into the conclusions now exhibited.

[12] The writer is fully of opinion that a ferocious beast is never used as a symbol of a corrupt church, but of a tyrannical warlike power. He has been for some time of opinion that the second Apocalyptic beast is rising, and that he will possess all the power of the first beast before him, and that under him the false prophet will appear; and the witnesses will be slain; and upon his kingdom the six first vials of his divine wrath will be principally poured out; and the seventh will be poured upon Satan's kingdom universally, as he is the prince of the power of the air.

Transcriber's Notes

The section in the table of contents entitled, "Because, instead of
preventing, it provokes insult and mischief," does not exactly match
the title of the corresponding section found within the text. This
has been retained.
Pg 116. The word 'Antipolemos' was changed to 'Antipolemus.'
Pg 120. The word 'righteousnesss' was changed to 'righteousness.'
Pg 142. A question mark was changed to a period in the following
sentence, "The question to be decided is whether these regulations
are still in force, or whether they were disannulled by the gospel
dispensation."

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