II. "It is granted that it would be better for man in general, if wars
were abolished, and all means, both of offence and defence, abandoned.
Now, this seems to me to admit, that this is the law under which God has
created man. But this being admitted, the question seems to be at an
end; for God never places man under circumstances in which it is either
wise, or necessary, or innocent, to violate his laws. Is it for the
advantage of him who lives among a community of thieves, to steal; or
for one who lives among a community of liars, to lie?"

The fallacy of the above argument is so evident that it is scarcely
necessary to point out its logical defects.

My living among a community of thieves would not justify me in stealing,
and certainly it would be no reason why I should neglect the security of
my property. My living among murderers would not justify me in
committing murder, and on the other hand it would be no reason why I
should not fight in the defence of my family, if the arm of the law were
unable to protect them. That other nations carry on unjust wars is no
reason why we should do likewise, nor is it of itself any reason why we
should neglect the means of self-defence.

It may seem, to us short-sighted mortals, better that we were placed in
a world where there were no wars, or murders, or thefts; but God has
seen fit to order it otherwise. Our duties and our relations to our
fellow-men are made to suit the world as it is, and not such a world as
we would make for ourselves.

We live among thieves: we must therefore resort to force to protect our
property--that is, to locks, and bars, and bolts; we build walls thick
and high between the robber and our merchandise. And more: we enact laws
for his punishment, and employ civil officers to forcibly seize the
guilty and inflict that degree of punishment necessary for the
prevention of other thefts and robberies.

We live among murderers: if neither the law nor the ordinary physical
protections suffice for the defence of our own lives and the lives of
our innocent friends, we forcibly resist the murderer, even to his
death, if need be. Moreover, to deter others from like crimes, we
inflict the punishment of death upon him who has already taken life.

These relations of individuals and of society are laid down by all
ethical writers as in accordance with the strictest rules of Christian
morality. Even Dr. Wayland considers it not only the right, but the duty
of