Elements of Military Art and Science | Page 5

Even Dr. Wayland considers it not only the right, but the duty of individuals and of society to resort to these means, and to enact these laws for self-protection. Let us extend the same course of reasoning to the relations of different societies.
We live among nations who frequently wage unjust wars; who, disregarding the rights of others, oppress and rob, and even murder their citizens, in order to reach some unrighteous end. As individuals, we build fences and walls for the protection of our grounds and our merchandise; so, as a nation, we build ships and forts to protect our commerce, our harbors, and our cities. But the walls of our houses and stores are useless, unless made so strong and high that the robber cannot break through or scale them without great effort and personal danger; so our national ships and forts would be utterly useless for protection, unless fully armed and equipped.
Further: as individuals and as societies we employ civil officers for the protection of our property and lives, and, when necessary, arm them with the physical means of executing the laws, even though the employment of these means should cost human life. The prevention and punishment of crime causes much human suffering; nevertheless the good of community requires that crime should be prevented and punished. So, as a nation, we employ military officers to man our ships and forts, to protect our property and our persons, and to repel and punish those who seek to rob us of our life, liberty, and pursuit of happiness. National aggressions are far more terrible in their results than individual crime; so also the means of prevention and punishment are far more stupendous, and the employment of these means causes a far greater amount of human suffering. This may be a good reason for greater caution in resorting to such means, but assuredly it is no argument against the moral right to use them.
IV. War is unjustifiable because unnecessary:
"1st. The very fact that a nation relied solely upon the justice of its measures, and the benevolence of its conduct, would do more than any thing else to prevent the occurrence of injury. The moral sentiment of every community would rise in opposition to injury inflicted upon the just the kind, and the merciful."
The moral duty of nations in this respect is the same as that of individuals. Active benevolence and forbearance should be employed, so far as may be proper; but there are points at which forbearance ceases to be a virtue. If we entirely forbear to punish the thief, the robber, and the murderer, think you that crime will be diminished? Reason and experience prove the contrary. Active benevolence and kindness should always attend just punishment, but they were never designed to prohibit it. The laws of God's universe are founded on justice as well as love. "The moral sentiment of every community rises in opposition to injury inflicted upon the just, the kind, and the merciful;" but this fact does not entirely prevent wicked men from robbing and murdering innocent persons, and therefore wise and just laws require that criminals shall be punished, in order that those who are dead to all moral restraints may be deterred from crime through fear of punishment.
"2d. But suppose the [national] injury to be done. I reply, the proper appeal for moral beings, upon moral questions, is not to physical force, but to the consciences of men. Let the wrong be set forth, but be set forth in the spirit of love; and in this manner, if in any, will the consciences of men be aroused to justice."
Argument, and "appeals to the consciences of men" should always be resorted to in preference to "physical force;" but when they fail to deter the wicked, force must be employed. I may reason with the robber and the murderer, to persuade him to desist from his attempt to rob my house, and murder my family; but if he refuse to listen to moral appeals, I employ physical force,--I call in the strong arm of the law to assist me; and if no other means can be found to save innocent life that is assailed, the life of the assailant must be sacrificed.
"If," says Puffendorf, "some one treads the laws of peace under his feet, forming projects which tend to my ruin, he could not, without the highest degree of impudence, (impudentissime,) pretend that after this I should consider him as a sacred person, who ought not to be touched; in other words, that I should betray myself, and abandon the care of my own preservation, in order to give way to the malice of a criminal, that he may act with impunity and with full liberty. On the contrary, since he shows himself unsociable towards me,