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