WAR INCONSISTENT WITH THE
RELIGION OF JESUS CHRIST
by David Low Dodge
That the principles and practice of war are unwise I argue:
1. Because, instead of preventing,
they provoke insult and mischief
The maxim, that in order to preserve peace, mankind must be prepared for war, has become so common, and sanctioned by such high authority, that few question its wisdom or policy; but if stripped of its specious garb, it may appear to proceed not from that wisdom which came down from above, which is “first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy”; and if it is not the wisdom from above, then it must be the wisdom from beneath.
Are not pride, avarice, and revenge the seeds of all kinds of carnal warfare? From these grow all the quarreling among children, the discord among families, the bickering, law suits, and broils among neighbors, the boxing among bullies, the dueling among modern gentlemen, and wars among nations. They all originate from one and the same spirit.
Is the mild, meek, and peaceable man, unarmed, more liable to inspire jealousy in others that he is about to insult and abuse them than the high-toned duelist who constantly carries with him deadly weapons? Does he, in fact, so often get into difficulty, quarreling and fighting? The respectable Society of Friends stands a living monument to answer the question.
On the principles of self-defense, as they are styled, if one man suspects an injury from another, unless he is naturally a more powerful man, he must take a cane, as the principles of self-defense require a superior power in your own hand, either by art or muscular strength. When the other learns the suspicions and sees the preparation, he in his turn must take a bludgeon to preserve the balance of power and proclaim a threatening to awe his antagonist, who must now take a sword and return a threatening in order to maintain his dignity; for it will not do for men of honor to retract, however much they may be in the wrong. The other, again, must take a deadly weapon for his defense, and nothing is now wanting but an unhappy meeting to set each other’s blood a flowing.
Much in the same way, nations often get into desperate warfare. One nation is busily increasing its military strength on the plausible maxim of preserving peace and maintaining its rights. Another nation views the preparations with a jealous eye, and also goes to work on the same principle to make formidable preparations. All the nations around take the alarm, and on the same principle begin active preparations, all vying with each other to become the most formidable. If one sends an ambassador to inquire into the cause of the great preparations, the answer always is, let the motive be what it may, for their own defense. Then the other makes new exertions and begins to fortify towns on the confines of his neighbor, who must not only do the same, but also march a large army for the defense of his frontier; and the other must do likewise. By this time, if no old quarrel remained unsettled, perhaps one charges the other with encroachment on territory; the other denies the charge, and contends sharply for his pretended rights. Ministers may be interchanged, and while negotiations are pending a high tone must be taken by both parties, for this is an essential principle in the doctrine of self-defense; the contrary would betray weakness and fear. Newspapers must be ushered forth with flaming pieces to rouse, as it is called, the spirit of the countries, so as to impress upon the populace the idea that the approaching war is just and necessary, for all wars must be just and necessary on both sides. In the meantime extraordinary envoys may be sent to other powers by each party to enlist their aid – most of whom are already prepared for war – and each one selects his side according to his interests and feelings. At length the ultimatum is given and refused, and the dreadful conflict commences. Few wars, however, begin in this slow and progressive mode; a trifling aggression is sufficient to blow up the flame with nations already prepared.
Thus, we see, nations resemble bulldogs that happen to meet. They will first raise their hairs, show their teeth, then growl, and then seize upon each other with all their strength and fury; and bulldogs have something of the same kind of honor, for they scorn to retreat.
Hence we see that the acknowledged principles of defensive war are the vital springs of most of the wars that agitate and desolate our world. The pretended distinction between offensive and defensive war is but a name. All parties engaged in war proclaim to the world that they only are fighting in defense of their rights, and that their enemies are the aggressors; while it may be impossible for man to decide which are most in the wrong.
The popular maxim of being prepared for war in order to be at peace may be seen to be erroneous in fact, for the history of nations abundantly shows that few nations ever made great preparations for war and remained long in peace. When nations prepare for war they actually go to war, and tell the world that their preparations were not a mere show.
Thus we may see that the principles and preparations of war actually engender war instead of promoting peace; and of course they are unwise, and, if unwise, then it is folly for Christians to engage in them.
2. War is unwise, for instead of diminishing,
it increases difficulties
As the principles and preparations of war have a natural tendency to generate war and are actually the cause of a great proportion of the wars that do exist, so actual hostilities have a natural tendency to increase difficulties and to spread abroad the destroying evil.
It is almost impossible for any two nations to be long engaged in war without interfering with the rights and privileges of other nations, which generally awakes their jealousy and resentment, so that most of the surrounding nations are drawn into the destructive vortex. This is the more easily done, as war inflames the martial spirit in other nations not engaged, and rouses up the desperate passions of men. Besides, the belligerent nations are not content with suffering themselves, but use every art and persuasion to get the neighboring nations to join them; and they are generally too successful, for it seldom happens that two nations engage in war for a length of time and conclude a peace before they have involved other nations in their difficulties and distresses, and often a great proportion of the world is in arms.
Moreover, the nations who first engage in the contest always widen the breach between themselves by war.
It is much easier settling difficulties between individuals or nations before actual hostilities commence than afterwards. Mankind is not apt to be any more mild and accommodating in a state of actual warfare. Besides, new difficulties constantly arise. The passions become inflamed, and charges are often made of violating the established laws of civilized warfare, which laws, however, are generally bounded only by the strength of power. If one party makes an incursion into the other’s territory, storms a fortified place, and burns the town, the other party must then make a desperate effort to retaliate the same kind of destruction, to a double degree, on the towns of their enemy. Retaliation, or “rendering evil for evil,” is not only allowed by Muslims and pagans, but is an open and avowed principle in the doctrine of self-defense among professed Christian nations. Not only is it sanctioned by the laity, but also too often by the priests who minister in the name of Jesus Christ.
Both of the contending parties generally seize on each other’s possessions wherever they can get hold of them, whether on the seas or on the land. The barbarous spoliations on each other stir up the passions of the great mass of their inhabitants, until they esteem it a virtue to view each other as natural and perpetual enemies, and then their rulers can prosecute the war with what they call vigor.
Can the wound now be so easily healed as it could have been before it became thus lacerated and inflamed? Facts speak to the contrary, and nations seldom attempt negotiations for peace under such circumstances. They generally prosecute the war with all their power until one party or the other is overcome, or until both have exhausted their strength, and then they may mutually agree to a temporary peace to gain a little respite, when perhaps the original matter of dispute has become comparatively so trifling that it is almost left out of the account.
With a small spirit of forbearance and accommodation how easily might the difficulties have been settled before such an immense loss of blood and treasure!
If war does actually increase, instead of diminishing, difficulties, then it must be very unwise to engage in it.
3. War is unwise, because it destroys property
Property is what a great proportion of mankind is struggling to obtain, and many at the hazard of their lives. Though in some instances they may misuse it, yet it is the gift of God, and when made subservient to more important things, it may be a blessing to individuals and communities. It has in it, therefore, a real value, and ought not to be wantonly destroyed while it may be used as an instrument for benefiting mankind.
It is a notorious fact that war does make a great destruction of property. Thousands of individuals on sea and on land lose their all, for the acquisition of which they may have spent the prime of their lives. Ships on the high seas are taken, often burnt or scuttled, and valuable cargoes sent to the bottom of the deep, some possibly laden with the necessaries of life and bound to ports where the innocent inhabitants were in a state of famine. Whole countries are laid waste by only the passing of an immense army: houses are defaced, furniture broken to pieces, the stores of families eaten up, cornfields trodden down, fences torn away and used for fuel, and everything swept in its train as with the besom of destruction more terrible to the inhabitants than the storms of heaven when sent in judgment. Beautiful towns are often literally torn to pieces with shot and shells. Venerable cities, the labor and pride of ages, are buried in ashes amid devouring flames, while in melancholy grandeur the fire and smoke rise to heaven and seem to cry for vengeance on the destroyers.
Notwithstanding an avaricious individual or nation may occasionally in war acquire by plunder from their brethren a little wealth, yet they usually lose, on the whole, more than they gain. On the general scale the loss is incalculable. It is not my object to examine the subject in relation to any particular nation or war, but upon the general scale in application to all warlike nations and all wars under the light of the gospel.
If war does destroy property, reduce individuals to beggary, and impoverish nations, then it is unwise to engage in it.
4. War is unwise, as it is dangerous to the liberties of men
Liberty is the gift of God, and ought to be dear to every man – but not, however, that licentious liberty which is not in subordination to his commands. Men are not independent of God. He is their creator, preserver, and benefactor. Their breath is in his hand, and he has a right to do what he will with his own; and the Judge of all the earth will do right. As man is not the creator and proprietor of man, he has no right to infringe on his liberty or life without God’s express divine command; and then he acts only as the executor of God. Man, therefore, bears a very different relation to God from what he does to his fellow man.
The whole system of war is tyrannical and subversive of the fundamental principles of liberty. It often brings the great mass of community under the severe bondage of military despotism, so that their lives and fortunes are at the sport of a tyrant. Where martial law is proclaimed, liberty is cast down, and despotism raises her horrid ensign in its place and fills the dungeons and scaffolds with her victims.
Soldiers in actual service are reduced to the most abject slavery, not able to command their time for a moment, and are constantly driven about like beasts by petty tyrants. In them is exhibited the ridiculous absurdity of men rushing into bondage and destruction to preserve or acquire their liberty and save their lives.
When the inhabitants of a country are cruelly oppressed by a despotic government, and they rise in mass to throw off the yoke, they are as often as otherwise crushed beneath the weight of the power under which they groaned, and then their sufferings are greatly increased; and if they gain their object after a long and sanguinary struggle, they actually suffer more on the whole than they would have suffered had they remained in peace. It is generally the providence of God, too, to make a people who have thrown off the yoke of their oppressor smart more severely under the government of their own choice than they did under the government that they destroyed. This fact ought well to be considered by everyone of a revolutionary spirit.
War actually generates a spirit of anarchy and rebellion that is destructive to liberty. When the inhabitants of a country are engaged in the peaceable employments of agriculture, manufacture, and commerce, anarchy and rebellion seldom happen. When these useful employments flourish, abundance flows in on every side, gentleness and humanity cast a smile over the land, and pleasure beams in almost every countenance. To turn the attention of a nation from these honest employments to that of war is an evil of unspeakable magnitude. The great object in times of war is to rouse up what is styled the spirit of the country – which, in fact, is nothing but inflaming the most destructive passions against its own peace and safety. If you infuse into a nation the spirit of war for the sake of fighting a foreign enemy, you do that which is often most dangerous to its own liberties; for if you make peace with the common enemy, you do not destroy the spirit of war among your own inhabitants. Pride, discontent, and revenge will generally agitate the whole body, so that anarchy and confusion will fill the land, and nothing but a despotic power can restrain it. Absolute despotism is often too feeble to withstand it, and the only remedy is again to seek a common enemy. Nations have sometimes waged war against other nations because there was such a spirit of war among their own inhabitants that they could not be restrained from fighting,[2] and if they had not a common foe they would fight one another. So when a nation once unsheathes the sword, it cannot easily return the sword again to the scabbard, but must keep it crimsoned with the blood of man until “they who take the sword shall perish with the sword,” agreeably to the denunciation of Heaven.
To inflame a mild republic with the spirit of war is putting all its liberties to the utmost hazard, and is an evil that few appear to understand or appreciate. No person can calculate the greatness of the evil of transforming the citizens of a peaceful, industrious republic into a band of furious soldiers; and yet the unhappy policy of nations is to cultivate a martial spirit so that they may appear grand, powerful, and terrific, when in fact they are kindling flames that will eventually burn them up root and branch.
In confirmation of what has been said, if we examine the history of nations we shall find that they have generally lost their liberties in consequence of the spirit and practice of war. Thus have republics who have boasted of their freedom lost their liberty one after another, and that this has resulted from the very nature of war and its inseparable evils is evident from the fact that so violent and deadly is this current of ruin, republics have generally sunk down to the lowest abyss of tyranny and despotism, or have been annihilated and their inhabitants scattered to the four winds of heaven. Indeed, what nation that has become extinct did not first lose its liberty by war, and then hasten to its end under the dominion of those passions which war inflames?
Do nations ever enjoy so much liberty as when most free from the spirit of war? Are their liberties ever so little endangered as when this spirit is allayed and all its foreign excitements removed? Do not nations that have partially lost their civil liberties gradually regain them in proportion as they continue long without war? Is it not a common sentiment that the liberties of a people are in danger when war engrosses their attention? On the whole, is it not undeniable that peace is favorable to liberty, and that war is its enemy and its ruin? If so, what can be more unwise, what more opposite to every dictate of sound wisdom and policy, than the spirit and practice of war?
5. War is unwise, as it diminishes the happiness of mankind
Happiness is the professed object that most men are striving to obtain. Alas! Few, comparatively, seek it where it is alone to be found. But that happiness which flows from the benevolent spirit of the gospel is to be prized far above rubies. It is a treasure infinitely surpassing anything that can be found merely in riches, honors, and pleasures.
But war always diminishes the aggregate of happiness in the world. When nations wage war upon each other, all classes of their inhabitants are more or less oppressed. They are subjected to various privations: prosperity declines, and external sources of happiness are mostly dried up. Anxiety for friends, loss of relations, loss of property, the fear of pillage, severe services, great privations, and the dread of conquest keep them constantly distressed. They are like the troubled sea that cannot rest, whose waters cast up mire and dirt.
Those actually engaged in war generally suffer privations and hardships of the severest kind. Even the sage counselors who declare wars are often in so great anxiety and pain as to the result of their enterprises as to be unable quietly to refresh themselves with food or sleep.
All the rejoicings occasioned by military success are fully counterbalanced by the pain and mortification of the vanquished and, in short, all the interest and happiness resulting from war to individuals and nations are dearly bought, and are at the expense of other individuals and nations.
It is because war has no tendency to increase, but does in fact greatly diminish, happiness that it is so universally regarded and lamented as the greatest evil that visits our world. Hence fasting has generally been practiced by warlike Christian nations to deplore the calamity, to humble themselves before God, and to supplicate his mercy in turning away the judgment.
Though fasting and deep humility before God are highly suitable for sinners, with a hearty turning away from their sins and humble supplication for God’s mercy through the mediation of Christ, yet those fasts of nations, who have voluntarily engaged in wars and are determined to prosecute them until their lusts and passions are gratified, do not appear to be such fasts as God requires.
Does it not appear absurd for nations voluntarily to engage in war, and then to proclaim a fast to humble themselves before God for its evils, while they have no desire to turn away from those evils, but, on the contrary, make it an express object to seek the divine aid in assisting them successfully to perpetuate the very evils for which they are fasting?
We often see contending nations, all of whom cannot be right on any principle, proclaiming fasts, and chanting forth their solemn Te Deums,as each may occasionally be victorious. Though such clashing hymns cannot mingle in the golden censer, yet few Christians seem to question the propriety of quarreling and fighting nations each in their turn supplicating aid in their unhallowed undertakings and returning thanks in case of success. Doubtless many would consider it as solemn mockery to see two duelists before their meeting, supplicatingGod’s blessing and protection in the hour of conflict, and then to see the victor returning thanks for his success in shedding the blood of his brother; and yet, when nations carry on the business by wholesale (if I may be allowed the expression) it is considered a very pious employment. The Lord has said, “And when ye spread forth your hands, I will hide mine eyes from you. Yea, when ye make many prayers, I will not hear, for your hands are full of blood.”
Penitent Christians may weep and mourn with propriety for their own sins and the sins of the nations, with a hearty desire not only to forsake their own iniquities, but that the nations may be brought to confess and forsake their sins and turn from them to the living God. It is true that war is a judgment in God’s providence. It is also a sin of the highest magnitude and ought to be repented of. It is a crime so provoking to Heaven that other calamities generally attend it. The famine, fire, and pestilence often attend its horrors and spread distress through a land. War, with its attending evils, unquestionably diminishes the aggregate of happiness in the world, and is therefore unwise.
6. War is unwise, as it does not mend,
but injures, the morals of society
The strength, defense, and glory of a country consist primarily in the good moral character of its inhabitants. The virtuous and the good are the salt that preserves it from ruin. “It is manifest from the whole tenor of his word that God is slow to inflict heavy judgments upon a nation in which many of his people dwell; that he often spares it, spreads over it the protection of his providence, and finally delivers it for their sake; and, of course, that the presence of his beloved children, speaking after the manner of men, is a better defense than chariots and horsemen, a better defense than all the plans of mere politicians, than all the skill, courage, and activity of mere warriors.” Again, “I have no doubt that it is as great and precious a truth at this day as it ever was, that a praying people are, under God, the greatest security of a nation.” [3]
When the inhabitants of a country become generally profane and dissolute in their manners, slaves to dissipation and vice, it is usually God’s providence soon to visit them in his wrath and let loose the instruments of his destroying vengeance. How important, therefore, in a temporal point of view, is the preservation of good morals to a nation. But no event has so powerful a tendency to destroy the morals of a people as that of actual war. It draws the attention of the inhabitants from useful employments; it generates curiosity, dissipation, and idleness, and awakes all the furious passions of men.
War occasions a great profanation of the Sabbath. Under God’s providence the Sabbath has always been a great barrier against vice, and the observance of it is indispensable to good morals.
In time of war the Sabbath among soldiers is often a day of parade. In the streets of the best-regulated cities may be seen soldiers marching, flags flying, drums and fifes playing, and a rabble of children following in the train. All this is not only calculated to dissipate all reverential respect for the solemnities of the day among the soldiers, but is calculated to destroy the respect and observance of the day with which the children and youth have been inspired. Add to this, flags are suspended from the windows of taverns and grogshops to entice in the youth by the intoxicating cup. In the camp the Sabbath is almost forgotten and rendered a common day. Armies from professing Christian nations as often begin offensive operations on the Sabbath as on any other day; and professing Christians not only tolerate all this but also approve of it as a work of necessity and mercy.
War occasions dishonesty. In countries where armies are raised by voluntary enlistment, all kinds of deception and art are practiced by recruiting officers, and connived at by their governments, to induce the heedless youth to enlist. The honor and glory of the employment is held up to view in false colors; the importance of their bounty and wages are magnified; the lightness of the duty and opportunities for amusements and recreation are held out; and probably one half have the assurances of being noncommissioned officers, with a flattering prospect of a speedy advancement; and prospects of plunder are also held out to their cupidity. These deceptive motives are daily urged under the stimulating power of ardent spirits and the fascinating charms of martial music and military finery. Many a young man who has entered the rendezvous from curiosity or for the sake of a dram, without the least idea of joining the army, has been entrapped into intoxication, and his hand then grasped the pen to seal his fate.
Recruits, after joining the army, find from experience that most of the allurements held out to them to enlist were but a deception, and from lust and want they often become petty thieves and plunderers to repay them for their great privations, fatigues, and sufferings.
War occasions drunkenness – one of the greatest evils and most destructive to morality, as a multitude of other vices necessarily follow in its train. Many a young man has entered the military ranks temperate, and has returned from them a sot. All the enticements of liquor are exhibited in the most inviting forms to youth in the streets by the recruiting officer, to tempt them to enlist; and while those who have enrolled themselves remain at the-rendezvous, they are probably every day intoxicated with the inebriating poison, soul and body, and soon the habit becomes confirmed. While in actual service, their fatigues are so great that they greedily lay hold on the destroying liquor wherever they can find it to exhilarate their languid frames, even if they had not before acquired an insatiable thirst; and soon this detestable evil will become so enchanting that they will not only barter away their wages for it, but their necessary clothing. If they survive the campaign and return to their homes, they are often the visitors of grogshops and taverns, and by their marvelous stories attract the populace around them, who must join them in circulating the cup; and thus they spread this destroying evil all around.
War occasions profaneness. Profaneness is an abomination in the sight of God: “For the Lord will not hold him guiltless who taketh his name in vain.” Profaneness draws down the judgments of heaven, “for because of swearing the land mourneth.”
That soldiers are generally considered more profane than other men is evident, because it has become a proverb that “such a person is as profane as a soldier, or a sailor.” Young men who have been taught to revere the name of the God of their fathers may shudder at the awful profanations that fill their ears when they first enter an army; but if destitute of grace in the heart, the sound will soon cease to offend, and they will eagerly inhale the blasphemous breath and become champions in impiety. For want of habit they may not swear with so easy a grace as the older soldiers; they will for that reason make great exertions and invent new oaths, which will stimulate their fellows again to exceed in daring impiety. Seldom does a soldier return from the camp without the foul mouth of profanity. It is astonishing to think that those who are most exposed to death should be most daring in wickedness!
War occasions gambling. A great proportion of the amusements of the camp are petty plays at chance, and the stake usually a drink of grog. The play is fascinating. Multitudes of soldiers become established gamblers to the extent of their ability, and often, if they return to society, spread the evil among their neighbors.
War begets a spirit of quarreling, boxing, and dueling; and no wonder that it should, for the whole business of war is nothing else but quarreling and fighting. The soldier’s ambition is to be a bully, a hero, and to be careless of his own life and the lives of others. He is therefore impatient in contradiction, receives an insult where none was intended, and is ready to redress the supposed injury with the valor of his own arms, for it will not do for soldiers to shrink from the contest and be cowards.
War destroys the habits of industry and produces idleness. Industry is necessary to good morals as well as to the wealth and happiness of a country, and every wise government will take all laudable means to encourage it; but a large proportion of common soldiers who may return from the armies have lost the relish and habits of manual labor and are often found loitering about in public places, and if they engage in any kinds of labor, it is with a heavy hand and generally to little purpose. They therefore make bad husbands, unhappy neighbors, and are worse than a dead weight in society. Their children are badly educated and provided for, and trained up to demoralizing habits, which are handed down from generation to generation.
These immoralities, and many more that might be named, are not confined to soldiers in time of war, but they are diffused more or less through the whole mass of community; and war produces a general corruption in a nation, and is therefore unwise, even in a temporal point of view. But when we consider the natural effects of these immoralities on the souls of men, all temporal advantages are in comparison annihilated. In this school of vice, millions are ripening for eternal woe. The destroying influence will spread and diffuse itself through the whole mass of society unless the spirit of the Lord lifts up a standard against it.
The state of morals, so much depressed by the American Revolution, was only raised by the blessed effusions of God’s holy spirit. If war does actually demoralize a people, then no wise person can consistently engage in it.
7. War is unwise, as it hazards eternal things for
only a chance of defending temporal things
Said our blessed Savior: “For what is a man profited, if he should gain the whole world, and lose his own soul?”
The loss of a soul infinitely exceeds all finite calculations. It is not only deprived forever and ever of all good but is plunged into inexpressible and everlasting misery. All temporal things dwindle to nothing when placed in comparison with eternal realities. The rights, liberties, and wealth of nations are of little value compared with one immortal soul. But it is astonishing to think that millions and millions have been put at everlasting hazard only for the chance of defending temporal things!
The habits and manners of a soldier’s life are calculated, as we have already seen, to demoralize them, to obliterate all early serious impressions, to introduce and confirm them in the most daring wickedness, and fit them for everlasting destruction. And notwithstanding, God may have occasionally, to display his sovereign power, snatched some soldiers from the ranks of rebellion and made them the heirs of his grace, yet no sober Christian will say that the army is a likely place to promote their salvation; but, on the contrary, must acknowledge that it is a dangerous place for the souls of men. It may be assumed as an undeniable fact that the great mass of soldiers are notoriously depraved and wicked. With but few exceptions, their impiety grows more daring the longer they practice war; and when it is considered that thousands and thousands of such are prematurely hurried by war into eternity, with all their sins unpardoned, what an amazing sacrifice appears only for some supposed temporal good. But when it is remembered that this infinite sacrifice is made merely for the chance of obtaining some temporal advantage, the folly of war appears in more glaring colors, as the battle is not always to the strong. Those who are contending for their rights, and are least in the wrong, are about as often unsuccessful as otherwise, and then they very much increase their evils in a temporal point of view. A wise man would not engage in a lawsuit to recover a cent, admitting that it was his just due, if the trial put to the hazard his whole estate. But this bears no comparison with one soul in competition with all temporal things; and yet men, professing to be wise, not only put one soul at hazard but millions, not for the chance of defending all temporal good, but often for a mere bubble, the hollow sound of honor; and many of those who are watching for souls, and must give an account, instead of sounding the alarm, approve of it.
All who engage in war, either in the field or otherwise, practically regard time more than eternity, and temporal more than eternal things. If souls are of more value than temporal things, and eternity of more consequence than time, it must be unwise to engage in a war and put souls to immediate hazard of everlasting ruin, and totally wrong for Christians to engage in it.
8. 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 hell. 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 has been making the experiment with war for ages to secure liberty and a lasting peace; or, rather, it has ostensibly held out these objects as a cover to its lusts and passions. 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 gains 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 ungodly men? The things that are highly esteemed among men are an abomination in the sight of God. Is it not, therefore, important that everyone 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 lies 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 God 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. Instead, the law shall go forth out of Zion, 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.
[2] Transcriber’s note – This is just the point made by Amos Dresser in his book The Bible Against War – that God allowed war in the Old Testament only because the Hebrews could not conceive of anything else.
[3] The Rev. Dr. Miller, in his sermon on the death of Dr. Rogers, pages 366 and 388 of the Memoirs.