p. 180 | Untitled article by R. F. Cottrell

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 9, 1865

Should Christians Fight? No. 1.

By R. F. Cottrell

THE Scriptures answer this question very clearly in the negative. Our Saviour, while instructing his disciples in the principles of the gospel institution, says, "But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also" Matt. v, 39. This is a broad and comprehensive command. Resist not evil. This is unrestricted and universal. In no case must smiting be returned for smiting. The Christian must not smite in his own behalf; must he do it for the government under which he lives?

When Jesus was about to be betrayed into the hands of sinners, in order that the prediction, "And he was reckoned among the transgressors," might be accomplished, it was necessary to have one or more swords present. Two were found and he said, "It is enough." Two were as good as a dozen. One of them Peter used in defense of his Master, by cutting off the ear of a servant of the high priest. Jesus repaired the injury that had been done, by healing the wound; and turning to Peter he said, "Put up again thy sword into its place; for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels." Matt. xxvi, 51-53, and parallels. This practical illustration was well calculated to bring to mind and enforce the precept: Resist not evil. Peter must not fight even in the defense of his sinless Master. Must he defend the government under which he lived from the Romans? No; but he might flee. "When ye shall see Jerusalem compassed about with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains."

But, says the objector, it was not a Christian government under which the disciples then lived.

Neither is there a Christian government in the world to-day, unless that is a Christian government which has, during its whole term of existence, tolerated "the sum of all villainies," and is now suffering the judgments of God on that account.

But the Jewish nation was doomed on account of its infidelity and wickedness.

So is every nation under heaven. Jer. xxv, 15-33. Prayer, and not the sword, is the Christian's defense. "Put up the sword;" "Thinkest thou that I cannot now pray to my Father?" And has not the Christian the same Father to whom he may go in time of need? "The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds." 2 Cor. x, 4.

But has the Christian no obligation of obedience to the civil government, the protection of which he enjoys? He has. Must he not obey magistrates? He must. How far? Just as far as his duty to the Divine law will permit; and no farther.

The church and the state are two; though the distinction does not seem to be very clear in men's minds. But all admit it. Obedience, in one sense, is to be rendered to both by the Christian. In another and higher sense both cannot be served. "No man can serve two masters." This was spoken by authority from which there is no appeal, for he never spake amiss.

Obedience can only be rendered to one as supreme, and this is the sense in which a person cannot serve two masters. The Christian chooses to serve the Lord. When he obeys parents, masters or magistrates, he does not become the servant of men; for the Lord requires it, and he does it "heartily, as to the Lord, and not unto men," for he "serves the Lord Christ." Col. iii, 22-24.

But in case human laws conflict with the divine law, which must be obeyed? The choice which we make will tell whose servants we are. The Lord bids us use no forcible resistance; the government requires us to defend it by force of arms. In such case we should be under the necessity of choosing our master, and, if properly enlightened, the path of duty would be clear.

But thanks be to Him who heareth prayer, our civil rulers do not force us to this extremity. We can give money or other service instead of fighting. Do you say, If it is wrong to fight it is equally wrong to pay others for fighting? I reply, We need not pay others to fight for us. But our Master paid tribute and has taught us to do the same. The government can use it to pay soldiers, if it chooses to do so.

The civil magistrate is the "minister of God" to us "for good." If we "do that which is evil, he beareth not the sword in vain." But Christians must be subject, "not only for wrath, but also for conscience' sake. For, for this cause pay ye tribute also; for they are God's ministers, attending continually upon this very thing. Render therefore to all, their dues: tribute to whom tribute," &c. Rom. xiii. He who has chosen Christ for his master, is a loyal subject of civil government, as far as the "higher law" will permit; but this law says, Resist not evil—put up the sword.

Says the objector, If all were of your mind, our good government would have been overthrown ere this, and we should all now be at the tender mercies of slaveholders, traitors and rebels.

Not so. If all were of my mind, there would be no forced service, neither traitors nor rebels to take up arms against the government. But in God's permissive providence there are oppressors, and rebels; and in his restraining and controlling providence, enough have been found, for patriotism or for pay, to overpower them. For this we give God thanks. It is the answer of our prayers; for the object of the Christian's prayers "for kings and all that are in authority," is, "that we may lead a quiet and peaceable life in all godliness and honesty." 1 Tim. ii, 1, 2.

R. F. COTTRELL.