are justified in resorting to arms: as if two wrongs made one right! Doubtless all men have a mitural and even a. jwliiieal right to take up arms in. a just cause; but as Christians they are required to hold these rights in abeyance, and trust to the divine protection. AV'heth- er in absolute self-defence they may not exert physical force, even to the extent of homicide, may, indeed, be left an open question ; but warfare, as usually carried on by nations, scarcely ever conies under this extreme cat- egory'. On the other hand, no humane, much less god- ly mail, can look abroad at the diabolism of war, as sys- tematically practiced in ancient or modern times, with- out the most intense horror and deprecation. That he should deliberately enter upon such a course of action, involving, as it must, not only the immense destruction of human life and property, but also the ruin and mis- ery of helpless and innocent families, cannot for a mo- ment be reconciled with the inqiulses of philanthropy, much less with the principles of Christianity, which teach universal love and beneficence. To justify such conduct from considerations of personal, local, or tem- porary advantage, or even of national gain and ad- vancement, is clearly to adopt the damnable doctrine that "we may do evil in order that good may come" (Rom. iii, 8). Least of all can a Christian consistently adopt warfare as a profession, and hold himself subject to even his country's call in any cause, without the priv- lege of deciding for himself the justice of the quarrel.
Casuists have usually relieved the Christian con- science in such cases b}' throwing the responsibility of war upon " the powers that be," i. e. the civil or mili- tary authorities; in other words, the government itself. But such a course of reasoning would excu.se the Chris- tian in committing any enormity, even idolatry, at the dic''ition of secular or political rulers. The will of a majority under democratic or republican government makes no essential difference in this responsibility. Each man must act for himself in the fear of God in moral cases.
III. Sehemes foi- the Abolition of Wa?: — The inven- tion of gunpowder and recent improvements in artil- lery, while they have greatlj- shortened the periods of warfare, have immensely increased its destructiveiiess. Hence victory now usually depends rather upon num- bers, equipment, and strategic skill than upon personal bravery. At the same time, arbitration has more fre- quently been resorted to, in settlement of national dis- putes, instead of the sword. Still the history of the present century, and the " armed neutrality" of the na- tions, especially of Europe at the present time, do not favor the hope that war will soon be abandoned in such cases. On this continent likewise, and within the existing generation, we have had fearful evidence of the liability to this dernier ressort. The methods b}' which philanthropists and statesmen have proposed to supersede the necessity of a recourse to arms in modern times are chiefly two, aside from the usual efforts of diplomatic correspondence and the intervention of ar- bitrament.
1. Peace Congresses. — These are conventions of rep- resentatives from allied or interested nations, to which have been referred, or which have voluntarily assumed, the discussion and adjustment of difficulties between particular states. An account of them may be found at length in a recent work (Amos, Political and Legal Remedies for \rar [N. Y. 1880]), from which it does not appear that this method has been particularly success- ful in preventing the occurrence of war. It is to be hoped, however, that, as the principles of international law extend and are more generally recognised, this means of averting collisions between contiguous as well as remote nations may become more efficacious.
2. Peace Societies. — These are purely voluntary asso- ciations, which labor in moral and social lines to pro- mote harmony and fraternity among the peoples of the earth, especially in civilized lands, and thus aim pri- vately and gradually to extinguish the spirit of ani-
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mosity and contest. The exciting scenes of " the East- ern question," the Franco -German struggle in Eu- rope, and the rebellion in this country have greatly retarded the success of this movement. Nevertheless, organizations of this kind have been in operation for many years in Great Britain, and others in the United States, which are securely but slowly laying the foun- dation for a future reform on this subject. As in the case of the temperance movement, the passions and hab- its of mankind are in the opposite direction, and hence the effort must be protracted and even precarious. But the enlarged views of modern statesmanship, to- gether with the increasing ties that bind nations to- gether, must continue to supplement the moral argu- ments advanced in favor of the abolition of war, so that we may anticipate an eventual millennium in this as well as in the general diff'usion of the (xospel.
"War (or Woer), in Norse mythology, is the god- dess of connubial love and fidelity, and the avenger of conj ugal unfaithfulness.
Wara. See Vaiia.
Waranda, in Norse mythology, is one of the three Destinies, who sit at the well of Urdar and control the fate and destiny of the world.
Warburton, Wii>liam, D.D., an eminent English prelate, was born at Newark-upon-Trent, Dec. 24, 1698. His father was attorney and town-clerk at Newark, and young William was designed for the law. He received the usual grammar-school education at Oakham and his own native village, and in 1715 was placed in the office of an attorney at East JMarkham, in Nottingham- shire, where he remained until April, 1719. He then coinmenced the practice of law ; but his literary tastes prevented his success in that profession, and he aban- doned it for the ministrv. He was ordained deacon by Dawes, archbishop of York, in 1723; ordained priest by Gibson, bishop of London, in 1726, and appointed vicar of Gryesley, Nottinghamshire ; became rector of Brant- Broughton, Lincolnshire, in 1728; preacherto the society of Lincoln's Inn in 1746; prebendary of Gloucester in 1753 ; king's chaplain in ordinary in 1754 ; prebendary of Durham in 1755; dean of Bristol in 1757; bishop of Gloucester in 1760 ; and died there June 7, 1779. In 1739- 40 he published a series of letters, in The Works of the Learned, in defence of the orthodoxy of Pope's Essay on J/(;«, which gained him the life-long friendship of the poet; and on the death of Pope, in 1844, it was found that he had bequeathed to Warburton half of his library, and the profits arising from the publication of all his works not otherwise disposed of. But the most im- portant service rendered him by Pope was his intro- duction to the house of Ralph Allen, Esq., of Prior Park, near Bath. This led to his marriage, in 1745, with Allen's niece, Miss Gertrude Tucker, in whose right, on the death of Allen, in 1764, he became proprietor of Prior Park. Among his other literary writings are, .Miscellaneous Translations in Prose and Veise (1723) : — 4n Inquiry into the Causes of Prodigies and Miracles {Wil):— Alliance between Church and State (1736): — Divine Legation of Moses (1738-41) ; this is his greatest work: — an edition of Shakespeare (1747): — Julian (1750):— an edition of Pope's Works (1751):— and The Doctrine of Grace (1762). Warburton's Works were pub- lished by his friend bishop Hurd, in 7 vols. 4to, in 1788, and a subsequent edition with a Memoir in 1794. In 1809 appeared a volume of Letters, And in 1841 another volume, entitled Literary Remains of Bishop Warbu?-- ton. See Watson, Life of Warburton (1863).