War Inconsistent With The Religion Of Jesus Christ Part 4

VIII. WAR IS UNWISE, AS IT DOES NOT ANSWER THE PROFESSED END FOR WHICH IT IS INTENDED

The professed object of war generally is to preserve liberty and produce a lasting peace; but war never did and never will preserve liberty and produce a lasting peace, for it is a divine decree that all nations who take the sword shall perish with the sword. War is no more adapted to preserve liberty and produce a lasting peace than midnight darkness is to produce noonday light.

The principles of war and the principles of the gospel are as unlike as heaven and h.e.l.l. The principles of war are terror and force, but the principles of the gospel are mildness and persuasion. Overcome a man by the former and you subdue only his natural power, but not his spirit; overcome a man by the latter, and you conquer his spirit and render his natural power harmless. Evil can never be subdued by evil. It is returning good for evil that overcomes evil effectually. It is, therefore, alone the spirit of the gospel that can preserve liberty and produce a lasting peace. Wars can never cease until the principles and spirit of war are abolished.

Mankind have been making the experiment with war for ages to secure liberty and a lasting peace; or, rather, they have ostensibly held out these objects as a cover to their l.u.s.ts and pa.s.sions. And what has been the result? Generally the loss of liberty, the overturning of empires, the destruction of human happiness, and the drenching of the earth with the blood of man.

In most other pursuits mankind generally gain wisdom by experience; but the experiment of war has not been undertaken to acquire wisdom. It has, in fact, been undertaken and perpetuated for ages to gratify the corrupt desires of men. The worst of men have delighted in the honors of military fame and it is what they have a strong propensity for; and how can a Christian take pleasure in that employment which is the highest ambition of unG.o.dly men? The things that are highly esteemed among men are an abomination in the sight of G.o.d. Is it not, therefore, important that every one naming the name of Christ should bear open testimony against the spirit and practice of war and exhibit the spirit and temper of the gospel before the world that lieth in wickedness, and let their lights shine before men?

But what can the men of the world think of such Christians as are daily praying that wars may cease to the ends of the earth, while they have done nothing and are doing nothing to counteract its destructive tendency? Alas! too many are doing much by their lives and conversation to support its spirit and principles. Can unbelievers rationally suppose such prayers to be sincere? Will they not rather conclude that they are perfect mockery? What would be thought of a man daily praying that the means used for his sick child might be blessed for his recovery, when he was constantly administering to him known poison? With the same propriety do those Christians pray that war may come to a final end, while they are supporting its vital principles.

It is contrary to fact that war is calculated to preserve liberty and secure a lasting peace; for it has done little else but destroy liberty and peace and make the earth groan under the weight of its terror and distress.

It is contrary to the word of G.o.d that war is calculated to promote peace on earth and good will toward men. The law that is to produce this happy effect will not be emitted from the council of war or the smoke of a camp; but the law shall go forth out of Zion, and the Lord shall rebuke the strong nations and they shall beat their swords into plowshares and their spears into pruning hooks; then nations shall no more lift up sword against nation, neither shall they learn the art of war any more; then shall the earth be filled with the abundance of peace and there shall be nothing to hurt or destroy. It is reserved alone for the triumph of the gospel to produce peace on earth and good will to men.

If war does actually provoke insult and mischief; if it increases difficulties, destroys property and liberty; if it diminishes happiness, injures the morals of society, hazards eternal for only the chance of defending temporal things, and, finally, does not answer the end for which it was intended, then it must be _very unwise_ to engage in it, and it must be wrong for Christians to do anything to promote it, and right to do all in their power to prevent it.

WAR IS CRIMINAL

I am now to show that war, when judged of on the principles of the gospel, is highly criminal.

I. GOING TO WAR IS NOT KEEPING FROM THE APPEARANCE OF EVIL, BUT IS RUNNING INTO TEMPTATION

... I would have it understood that I consider every act of mankind which is palpably contrary to the spirit and precepts of the gospel _criminal_.

It is an express precept of the gospel to abstain from all appearance of evil. "Watch and pray that ye enter not into temptation" is also an express command of Christ.

A person desiring not only to abstain from evil, but from the very appearance of it, will suffer wrong rather than hazard that conduct which may involve doing wrong. He will be so guarded that if he errs at all he will be likely to give up his right when he might retain it without injuring others.

No person, it is believed, will attempt to maintain that there is no appearance of evil in carnal warfare, or that it is not a scene of great temptation.

One great object of the gospel is to produce good morals, to subdue the irascible pa.s.sions of men and bring them into sweet subjection to the gospel of peace.

But war cannot be prosecuted without rousing the corrupt pa.s.sions of mankind. In fact, it is altogether the effect of l.u.s.t and pa.s.sion. In times of war almost every measure is taken for the express purpose of inflaming the pa.s.sions of men, because they are the vital springs of war, and it would not exist without them. Those who are engaged in war, both in the council and in the field, have a feverish pa.s.sion, which varies as circ.u.mstances may happen to change. Those who are actually engaged in the heat of battle are usually intoxicated with rage. Should this be denied by any one, I would appeal to the general approbation bestowed on the artist who displays most skill in painting scenes of this kind. He who can represent the muscular powers most strongly exerted, the pa.s.sions most inflamed, and the visage most distorted with rage, will gain the highest applause. The truth of the a.s.sertion is, therefore, generally admitted. Some men, perhaps, may be so much under the influence of pride as to have the appearance of stoical indifference when their antagonists are at some distance, but let them meet sword in hand and the scene is at once changed.

The temptations for those who const.i.tute, or those who encourage and support, armies to commit or to connive at immorality are too various and too multiplied to be distinctly mentioned.

Who can deny that war is altogether a business of strife? But, says an inspired apostle, "where envying and strife is, there is confusion and every evil work."

Now, if war is a scene of confusion and strife and every evil work, it is impossible for any one to engage in it and avoid the appearance of evil or be out of the way of temptation; those who are armed with deathly weapons and thirsting for the blood of their fellow-mortals surely cannot be said to exhibit no appearance of evil. But if engaging in wars is putting on the appearance of evil and running into temptation, then it is highly criminal to engage in it.

II. WAR IS CRIMINAL, AS IT NATURALLY INFLAMES THE PRIDE OF MAN

One of the abominable things which proceed out of the corrupt heart of man, as represented by our Saviour, is pride. "G.o.d resisteth the proud, but giveth grace to the humble." "The Lord hates a proud look." "Every one that is proud in heart is an abomination to the Lord." That pride is criminal and that humility is commendable will doubtless be admitted by all who believe the Scriptures.

Pride, however, is one of the chief sources of war. It is pride that makes men glory in their strength and prowess; it is pride that hinders them from confessing their faults and repairing the injury done to others.

Although pride is commonly condemned in the abstract, yet it is generally commended in soldiers and fanned by every species of art and adulation, not only by men of the world but too often by those who bear the Christian name. And why is it necessary to inflame the pride of soldiers? Because it is well understood that soldiers without pride are not fit for their business.

If war is a Christian duty, why should not the example and precepts of Christ, instead of the example of the heroes of this world, be exhibited to those who fight to stimulate them? Is not Christ as worthy of imitation as the Caesars and Alexanders of this world? He was a triumphant conqueror; he vanquished death and h.e.l.l, and purchased eternal redemption for his people; but he conquered by resignation and triumphed by his death. Here is an example worthy of the highest emulation. And why not animate soldiers by it? Only because it would unnerve their arms for war and render them harmless to their foes.

It is so common to compliment the pride of soldiers that, instead of considering it that abominable thing which the Lord hates, they consider it a virtue. We frequently hear "gentlemen of the sword," as they are styled, in reply to the flattery bestowed upon them, frankly declare that it is their highest ambition to obtain the praise of their fellow-citizens; and, of course, they confess that they are seeking the praise of men more than the praise of G.o.d. These gentlemen, however, are far less criminal than those who lavish flattery on them; for doubtless most of them are sincere and think themselves in the way of their duty, while their profession often leads them, necessarily, from the means of knowing correctly what is duty. While professing Christians have been taught from their cradles that the profession of arms is not merely an allowable but a n.o.ble employment, it is easy for them to slide into the current and go with the mult.i.tude to celebrate victories and to eulogize heroes, without once reflecting whether they are imitating their Lord and Master. But is it not time for Christians to examine and ascertain if war is tolerated in the gospel of peace before they join in festivities to celebrate its b.l.o.o.d.y feats? How would a pagan be astonished if he had been taught the meek, lowly, and forgiving spirit and principles of the gospel, without knowing the practice of Christians, to see a host of men, professing to be influenced by these blessed principles, marshaled in all the pomp of military parade, threatening destruction to their fellow-mortals! Would he not conclude that either he or they had mistaken the genius of the gospel, or that they believed it to be but a fable?

It is a notorious fact, which requires no confirmation, that military men, decorated with finery and clad in the glitter of arms, instead of being meek and lowly in their temper and deportment, are generally flushed with pride and haughtiness; and, indeed, what purpose do their decorations and pageantry answer but that of swelling their vanity?

Their employment is not soft and delicate. Other men who follow rough employments wear rough clothing; but the soldier's occupation is not less rough than the butcher's, though, in the world's opinion, it is more honorable to kill men than to kill cattle.

But if war has a natural tendency to inflame, and does inflame and increase the pride of men, it is criminal; it does that which the Lord hates, and it must be highly criminal to engage in it.

III. WAR NECESSARILY INFRINGES ON THE CONSCIENCES OF MEN, AND THEREFORE IS CRIMINAL

Liberty of conscience is a sacred right delegated to man by his Creator, who has given no authority to man to infringe in the least on the conscience of his fellow-man. Though a man, by following the dictates of his conscience, may be injured by men, yet they have no authority to deprive him of the rights of conscience. To control the conscience is alone the prerogative of G.o.d. That man has no right to violate the conscience of his fellow-man is a truth which few, under the light of the gospel, since the days of ignorance and superst.i.tion, have ventured to call in question.

But military governments, from their very nature, necessarily infringe on the consciences of men. Though the word of G.o.d requires implicit obedience to rulers in all things not contrary to the Scriptures, it utterly forbids compliance with such commands as are inconsistent with the gospel. We must obey G.o.d rather than man, and fear G.o.d as well as honor the king. But governments, whether monarchial or republican, make laws as they please, and compel obedience at the point of the sword.

They declare wars, and call upon all their subjects to support them.

Offensive war, by all professing Christians, is considered a violation of the laws of Heaven; but offensive war is openly prosecuted by professing Christians under the specious name of self-defense. France invaded Spain, Germany, and Russia; England invaded Holland and Denmark; and the United States invaded Canada, under the pretense of defensive war. The fact is, however, that no man can, on gospel principles, draw a line of distinction between offensive and defensive war so as to make the former a crime and the latter a duty, simply because the gospel has made no such distinction. But while many Christians profess to make the distinction, and to consider offensive war criminal, they ought to have the liberty to judge, when war is waged, whether it is offensive or defensive, and to give or withhold their aid accordingly; otherwise they are not permitted the free exercise of their consciences.

But suppose this principle adopted by governments. Could they prosecute war while they left every individual in the free exercise of his conscience to judge whether such war was offensive or defensive and to regulate his conduct accordingly? Would it be possible for governments to carry on war if they depended for support on the uncertain opinion of every individual? No; such a procedure would extinguish the vital strength of war and lay the sword in the dust. The fact is well known, and monarchs declare war and force their subjects to support it. The majority in republican governments declare war and demand and enforce obedience from the minority.

Though the const.i.tutions of governments may, in the most solemn manner, guarantee to citizens the free exercise of their consciences, yet governments find it necessary practically to make an exception in relation to war, and a man may plead conscientious motives in vain to free himself from contributing to the support of war.

I think it proper here to notice what has appeared to me a gross absurdity among some Christians in this land. They have openly declared that in their opinion the late war was offensive; that it was contrary to the laws of G.o.d, and that they were opposed to it; but though they wished not to support it because it was criminal, yet they said, if they were called on in a const.i.tutional way, they would support it. Thus did they publicly declare that they would, under certain circ.u.mstances, obey man rather than G.o.d.

But soldiers actually resign up their consciences to their commanders, without reserving any right to obey only in such cases as they may judge not contrary to the laws of G.o.d. Were they at liberty to judge whether commands were morally right or not, before they yielded obedience, it would be totally impracticable for nations to prosecute war. Ask a general if his soldiers have the privilege of determining whether his commands are right or not, and he will tell you it is their duty only to obey.

Suppose that a general and his army are shut up in a city in their own country, and that provisions are failing; that an army is advancing for their relief, but cannot reach the place until all means of sustenance will be consumed; that the inhabitants cannot be let out without admitting the besiegers; and that in this extremity, to preserve his army for the defense of his country, the commander orders his men to slay the inhabitants, doing this evil that good may come. But some conscientious soldiers refuse to obey a command to put the innocent to the sword for any supposed good. What must be the consequence? Their lives must answer for their disobedience. Nor is this contrary to the usages of war. And Christians satisfy their consciences upon the false principle that soldiers are not accountable for their conduct, be it ever so criminal, if they obey their commanders; all the blame must fall on the officers, which involves the absurdity of obeying man rather than G.o.d. Thus soldiers must be metamorphosed into something besides moral and accountable beings in order to prosecute war; and, in fact, they are treated generally not as moral agents but as a sort of machinery to execute the worst of purposes.

The only plausible method of which I can conceive to avoid the above consequences requires that soldiers should not practically resign their consciences, but, when commands which are morally wrong are given, that they should refuse obedience and die as martyrs. But to enter an army with such views would be to belie the very oath of obedience which they take. Besides, who could execute the martyrs and be innocent? In this way all might become martyrs, and the army be annihilated.

But if war does not admit the free exercise of conscience on Christian principles, then it is criminal for Christians to become soldiers, and the principles of war must be inconsistent with the principles of Christianity.

IV. WAR IS CRIMINAL, AS IT IS OPPOSED TO PATIENT SUFFERING UNDER UNJUST AND CRUEL TREATMENT

That patient suffering under unjust and cruel treatment from mankind is everywhere in the gospel held up to view as the highest Christian virtue probably few professing Christians will deny.

But notwithstanding this truth is generally admitted, there is very commonly introduced a carnal, sophistical mode of reasoning to limit, or explain away, this precious doctrine, which is peculiar to the gospel and which distinguishes it from all other kinds of morality and religion on earth. It has relation, it is said, only to matters of religion and religious persecution,--as if the gospel required mankind actually to regard a little wealth and a few temporal things more than all religious privileges and life itself; for, by this human maxim, men may fight to defend the former, but not the latter. And this maxim is built on the supposition that Christians are not bound strictly by gospel precepts in relation to temporal things, but only in relation to spiritual things.

Hence it is said that the martyrs conducted n.o.bly in refusing to fight for the privilege of worshiping the true G.o.d, but if Christians now refuse to fight to defend their money and their political freedom they act in a dastardly manner and violate the first principles of nature.

Thus are temporal regarded more than spiritual and everlasting things.

The precepts of the gospel, however, unequivocally forbid returning evil for evil, and enjoin patient sufferings under injurious and cruel treatment. A few instances shall be quoted: "Now we exhort you, brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men. See that none render evil for evil to any man; but ever follow that which is good, both among yourselves, and unto all men." "If, when ye do well, and suffer for it, ye take it patiently, this is acceptable with G.o.d." The apostle James, in his solemn denunciation against oppressors, says, "Ye have condemned and killed the just, and he doth not resist you"; he then immediately exhorts the Christians, saying, "Be patient therefore, brethren, unto the coming of the Lord." "Finally, be ye all of one mind, having compa.s.sion one for another, love as brethren, be pitiful, be courteous, not rendering evil for evil, railing for railing; but contrariwise blessings, knowing that ye are thereunto called, that ye should inherit a blessing." "For the eyes of the Lord are over the righteous, and his ears are open to their prayers; but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good?"