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diff --git a/35883.txt b/35883.txt new file mode 100644 index 0000000..ba5618d --- /dev/null +++ b/35883.txt @@ -0,0 +1,5534 @@ +The Project Gutenberg EBook of War Inconsistent with the Religion of Jesus +Christ, by David Low Dodge + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: War Inconsistent with the Religion of Jesus Christ + +Author: David Low Dodge + +Release Date: April 16, 2011 [EBook #35883] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK WAR INCONSISTENT *** + + + + +Produced by Rose Mawhorter and the Online Distributed +Proofreading Team at https://www.pgdp.net (This file was +produced from images generously made available by The +Internet Archive/Canadian Libraries) + + + + + + + + +[Illustration: DAVID LOW DODGE] + + + + + WAR INCONSISTENT + WITH THE + RELIGION OF JESUS CHRIST + + BY + DAVID LOW DODGE + + WITH AN INTRODUCTION + BY + EDWIN D. MEAD + + PUBLISHED FOR THE INTERNATIONAL UNION + GINN & COMPANY, BOSTON + 1905 + + + + + COPYRIGHT, 1905, BY + THE INTERNATIONAL UNION + + ALL RIGHTS RESERVED + + 55.8 + + + + +CONTENTS + + + PAGE + +INTRODUCTION vii + +WAR INCONSISTENT WITH THE RELIGION OF JESUS CHRIST 1 + + WAR IS INHUMAN: + + I. Because it hardens the heart and blunts the tender + feelings of mankind 2 + + II. War is inhuman, as in its nature and tendency it + abuses God's animal creation 6 + + III. War is inhuman, as it oppresses the poor 8 + + IV. War is inhuman, as it spreads terror and distress + among mankind 12 + + V. War is inhuman, as it involves men in fatigue, famine, + and all the pains of mutilated bodies 14 + + VI. War is inhuman, as it destroys the youth and cuts + off the hope of gray hairs 16 + + VII. War is inhuman, as it multiplies widows and orphans, + and clothes the land in mourning 18 + + WAR IS UNWISE: + + I. Because, instead of preventing, it provokes insult + and mischief 23 + + II. War is unwise, for instead of diminishing, it increases + difficulties 26 + + III. War is unwise, because it destroys property 28 + + IV. War is unwise, as it is dangerous to the liberties of + men 30 + + V. War is unwise, as it diminishes the happiness of + mankind 34 + + VI. War is unwise, as it does not mend, but injures, the + morals of society 36 + + VII. War is unwise, as it is hazarding eternal things for + only the chance of defending temporal things 42 + + VIII. War is unwise, as it does not answer the professed + end for which it is intended 44 + + WAR IS CRIMINAL: + + I. Going to war is not keeping from the appearance + of evil, but is running into temptation 47 + + II. War is criminal, as it naturally inflames the pride + of man 49 + + III. War necessarily infringes on the consciences of + men, and therefore is criminal 52 + + IV. War is criminal, as it is opposed to patient suffering + under unjust and cruel treatment 56 + + V. War is criminal, as it is not doing to others as we + should wish them to do to us 60 + + VI. War is inconsistent with mercy, and is therefore + criminal 61 + + VII. War is criminal, as the practice of it is inconsistent + with forgiving trespasses as we wish to be forgiven + by the final judge 63 + + VIII. Engaging in war is not manifesting love to enemies + or returning good for evil 64 + + IX. War is criminal, because it is actually rendering + evil for evil 67 + + X. War is criminal, as it is actually doing evil that good + may come; and this is the best apology that can + be made for it 71 + + XI. War is opposed to the example of the Son of God, + and is therefore criminal 72 + + OBJECTIONS ANSWERED 77 + +HYMN 121 + +THE MEDIATOR'S KINGDOM NOT OF THIS WORLD: BUT SPIRITUAL 123 + + + + +INTRODUCTION + + +To David Low Dodge of New York belongs the high honor of having written +the first pamphlets published in America directed expressly against the +war system of nations, and of having founded the first peace society +ever organized in America or in the world. His first pamphlet, _The +Mediator's Kingdom not of this World_, was published in 1809. His second +and more important pamphlet, _War Inconsistent with the Religion of +Jesus Christ_, was prepared for the press in 1812. This was two years +before the publication of Noah Worcester's _Solemn Review of the Custom +of War_, which was issued in Boston on Christmas Day, 1814. Early in +1812 Mr. Dodge and his friends in New York deliberated on the expediency +of forming a peace society; but on account of the excitement attending +the war with Great Britain this was postponed until 1815. In August of +that year the New York Peace Society, the first in the world, was +organized, with Mr. Dodge as its president. This was four months before +the organization of the Massachusetts Peace Society (December 26, 1815) +under the leadership of Noah Worcester, and nearly a year before the +English Peace Society, the first in Europe, was formed (June 14, 1816) +in London. + +The preeminent historical interest attaching to Mr. Dodge's pioneering +work in the peace cause in this country would alone justify and indeed +seem to command the republication of his pamphlets at this time, when +the great ideas for which he so courageously and prophetically stood are +at last winning the general recognition of humane and thoughtful men. +But it is not merely historical interest which warrants a revival of +attention to these almost forgotten papers. Their intrinsic power and +worth are such as make their reading, especially that of the second +essay, _War Inconsistent with the Religion of Jesus Christ_, which +stands first in the present volume, edifying and inspiring to-day. +Marked by few literary graces and cast in a theological mold which the +critical thought of the present has in large measure outgrown, there is +a force of thought, a moral earnestness, a persevering logic, a common +sense, a hatred of inhumanity, a passion for justice, a penetration and +a virtue in them, which commends them to the abiding and reverent regard +of all who work for the peace and order of the world. Among such workers +to-day are men of various political philosophies, and perhaps only a +small minority are nonresistants of the extreme type of David L. Dodge; +but to that minority, we cannot fail to remark, belongs the greatest and +most influential of all the peace prophets of this time, Leo Tolstoi. +None can read these old essays without being impressed by the fact that +their arguments are essentially the same as those of the great Russian. +There is little indeed of the Tolstoian thunder and lightning, the +pathos, wrath, and rhetoric, the poetry and prophecy, in these +old-fashioned pages; but the doctrine is the same as that of _Bethink +Yourselves!_ and _Patriotism versus Christianity_. In his central +thought and purpose, in his religious trust and reliance upon the +Christian principle, the New York merchant was a Tolstoi a hundred years +before his time. + +David Low Dodge was born June 14, 1774, in that part of Pomfret, +Connecticut, now called Brooklyn. This was the home of Israel Putnam; +and David Dodge's father, a farmer and carpenter, was Putnam's neighbor +and friend,--may well have been near him when in April, 1775, upon +hearing of the battle of Lexington, he left his plow in the furrow and +started to join the forces gathering at Cambridge. David Dodge's father, +grandfather, and great-grandfather each bore the name of David Dodge. +The great-grandfather was a Congregational minister, who was understood +to have come from Wales,--a learned and wealthy man, who was for a while +settled in the vicinity of Cape Ann in Massachusetts. The grandfather, +who also received a liberal education, probably in England, came into +the possession of his father's estate, for that day a large one, and we +are not informed whether he followed any profession or regular business. +He was a man fully six feet tall, of great muscular power, and a lover +of good horses, on which he spent much time and money. He married Ann +Low, from a wealthy Massachusetts family, and settled in Beverly, where +their sons David and Samuel were born, and where the family fortunes +became much embarrassed. About 1757 the family removed to Pomfret, +Connecticut, and the boys, whose education at the hands of their mother +had been but slight, were apprenticed, David to a carpenter and Samuel +to a shoemaker. Their father, obtaining at this time a commission in the +army invading Canada, met his death in a bateau which attempted to +descend the falls of the Oswego and was dashed to pieces on the rocks +with the loss of every soul on board. + +David Low Dodge's mother, when a girl, was Mary Stuart, and when she +married his father, in 1768, was a widow bearing the name of Earl. The +young husband hired a small farm, the wife by her industry and economy +had furniture sufficient to begin housekeeping, and the little home was +founded in which David Low Dodge's only sister Mary was born in 1770. +Three years later the father hired a more expensive place in the same +town, where the boy was born in 1774. "During that year," he writes in +his autobiography, "my father became serious, and commenced family +prayer. He was educated in the old semi-Arminian views of his mother and +the halfway covenant. My mother was a rigid Calvinist of the Whitefield +school. Neither of them ever made a public profession of religion, but +they were careful to observe external ordinances, catechize their +children, and give religious instruction. They were honest, industrious, +temperate, kind-hearted people, universally respected and esteemed by +all who were acquainted with them." + +Such was the atmosphere in which the boy grew up. "The American +Revolution at this period was convulsing the whole country, drafting and +enlisting soldiers. Wagons were needed for the army, and by the advice +of the Putnams, the old general and his son Israel, who was about two +years younger than my father, he was induced to engage in the +manufacture of continental wagons. He hired a convenient place for +carpenters and blacksmiths, took several journeymen into the family, +and embarked all his earnings in the business." The boy's half-brothers, +William and Jesse Earl, entered the army at the tender ages of fourteen +and sixteen, endured battles, sickness, and every privation, and both +died towards the close of the war, the event almost wrecking the nervous +system of the mother, a woman of acute sensibility. Thus early were the +horrors of war brought personally home to the boy. He remembered hearing +the distant cannonading when New London was burned by the British, and +the exclamation of the man beside him, "Blood is flowing to-day." "News +came the next morning that the forts were stormed, the garrisons put to +the sword, New London burnt, and the British were marching upon Norwich, +and would proceed up into the country. My mother wrung her hands, and +asked my father if we had not better pack up some things to secrete +them." + +The boy's education was slight and fragmentary. The summer he was six +years old he attended the school of a venerable Irish maiden lady about +sixty years of age, learning Watts' _Divine Songs_, texts of Scripture, +and the _Shorter Catechism_. From the age of seven to fourteen--the +family now living on a farm in the neighboring town of Hampton--he +attended the district school for two terms each winter, having no access +to any other books than the primer, spelling book, arithmetic, and +Bible. "I used often, when not at work in the shop evenings, to retire +to the old kitchen fireplace, put my lamp into the oven, and, sitting +with my back against it, take my arithmetic, slate, and pencil, and try +to cipher a little. I often think how I should have been delighted to +have had one fifth part of the advantages enjoyed by most of my +descendants." Confined to the house for seven weeks a little later as +the result of accidents, he turned hungrily to such books as he could +secure--Dilworth's _Arithmetic_, Webster's _Abridged Grammar_, and +Salmon's _Universal English Geography_. "This opened a new and +astonishing field to me for contemplation. I now obtained the first +glimpse of the boundaries of land and water, of the lofty mountains, and +of the mighty rivers which had cut their channels through the earth. I +read and surveyed the maps and meditated upon them until I began to +lecture to my young companions, and was considered quite learned in +geography. Having an object in view, I began to thirst for knowledge, +and succeeded in borrowing in succession _The Travels of Cyrus_, +_Xerxes' Expedition into Greece_, _The History of Alexander the Great_, +and _Hannibal's Invasion of Rome_." He proposed and brought about the +formation of a society of young men in the town, for the improvement of +minds and manners. There were fourteen young men, with an equal number +of young women presently added, each furnishing a useful book as the +beginning of a library. "We obtained some of the British classics, such +as the _Spectator_, _Guardian_, etc., with a few histories; the subjects +formed a foundation for conversation when we met together." + +Now the young man's ambition turned from farming to school-teaching. He +began with district schools, becoming a successful teacher from the +start, prosecuting his own studies assiduously in every leisure hour, +fired with a desire to improve the schools, which were everywhere as +wretched as can well be imagined. For some months in 1795 he left +teaching to join other young men in building a bridge at Tiverton, Rhode +Island. Then he attended the academy at North Canterbury, Connecticut, +under the charge of the eminent teacher, John Adams. "This was the only +opportunity I ever enjoyed of attending a good school, and this was +abridged to fulfill my engagement to teach the town school in +Mansfield." In 1796 he opened a private school in Norwich, adding the +next year a morning school for young ladies and an evening school for +apprentices and clerks, all of which flourished. During this time he was +profoundly interested in religious matters, attending many revivals and +becoming more and more concerned with moral and social problems. Now, +too, he married, his wife being a daughter of Aaron Cleveland of +Norwich, a strong character, afterwards a clergyman, "whose name you +will find enrolled among the poets of Connecticut," and who as early as +1775 published a poem on slavery, which, condemning slavery as wholly +antichristian, attracted a good deal of notice. He was the first man in +Connecticut to arraign slavery publicly. Elected to the General Assembly +from Norwich on that issue, he introduced a bill in behalf of +emancipation. + +With health somewhat impaired and with family cares increasing, David +Dodge now turned from teaching to trade. First it was as a clerk in +Norwich, then as a partner in a general store, then as head of various +dry goods establishments in Hartford and other Connecticut towns, always +and everywhere successful. In 1805 Messrs. S. and H. Higginson of +Boston, cousins of his wife, a firm of high standing and large capital, +made him a proposition to enter into a copartnership with a view to +establishing an extensive importing and jobbing store in the city of New +York; and he accepted the proposition, going to New York the next year +to take charge of the concern in that city. He took a store in Pearl +Street, and the year afterwards the family took possession of the house +connected with the store, still reserving the house in Hartford as a +retreat in case of yellow fever in New York. From this time until his +death, April 23, 1852, New York was, with occasional interruptions, his +home and the center of his varied and ever enlarging activities. Just +before the outbreak of the war with England his partners became bankrupt +through losses in extensive shipping of American produce to Europe. +"Bonaparte sprung his trap upon more than a million dollars of their +property." Mr. Dodge now established cotton factories in Connecticut, +and later commenced anew the dry goods business in New York, his home +for years alternating between New York and the Norwich neighborhood; and +for the nine years following 1835 he occupied a large farm in +Plainfield, New Jersey. + +Active as was his business life, and faithful his devotion to his large +business affairs,--and he came to rank with the most prominent mercantile +men of his day,--his mind was always intent upon social and religious +subjects. "During the years of 1808 to 1811 our business became extensive +and demanded much thought and attention; yet I think my affections were on +the subject of religion." Revivals of religion, the interests of his +church in Norwich or New York, the improvement of the lives of his +factory operatives, the organization in New York of the Christian Friendly +Society for the Promotion of Morals and Religion,--such were the objects +which commanded him. Throughout his long residence in New York he was a +prominent worker in the Presbyterian church, for many years an elder in +the church. He took a leading part in organizing the New York Bible +Society and the New York Tract Society, was much engaged in the early +missionary movements in New York, and in promoting the education of young +men for the ministry. He was a lover of knowledge, a great reader, and one +who thought and wrote as he read. Deeply interested in history, ancient +and modern, his chief interest was in theological discussion. He was +familiar with the chief theological controversies of the day, and upon +many of them committed his views to writing. His knowledge of the Bible +was remarkable; he read it through critically in course forty-two times. +He held firmly the Calvinistic system of doctrine, and he addressed to his +children a series of letters, characterized by great ability and logical +force, in defense of the faith, and constituting together a compendious +system of theology. + +Several of these letters are included in the memorial volume published +for the family in 1854 under the editorial supervision of Rev. Matson M. +Smith. This volume contains, besides the two essays on war here +reprinted, and various verses and letters, the interesting autobiography +which he prepared, at the request of his children, a few years before +his death, and a supplementary biographical sketch by his pastor, Rev. +Asa D. Smith. In the mass of manuscripts which he left behind was an +essay upon "The Relation of the Church to the World," and one upon +"Retributive Judgment and Capital Punishment,"--to which he was sharply +opposed. He was opposed indeed to so much in human governments as now +constituted,--"whose ultimate reliance," he said, "is the sword," and +whose laws he felt to be so often contrary to the laws of Christ to +which he gave his sole allegiance,--that he would neither vote nor hold +office. Strict and inflexible as he was in his views of political and +religious duty, he was one of the most genial and delightful of men, a +Christian in whom there was no guile, fond of the young, affectionate, +courteous, "given to hospitality," "careful habitually to make even the +conventionalities of life a fitting accompaniment and expression of the +inward principle of kindness." A face as strong as it is gentle, and as +gentle as it is strong, is that which looks at us in the beautiful +portrait preserved in the family treasures, and a copy of which forms +the frontispiece of the present volume. + +The character and influence of the family which he founded in New York, +during the three generations which have followed, constitute an +impressive witness to David Dodge's force and worth, his religious +consecration, and high public spirit. At the junction of Broadway and +Sixth Avenue stands the statue of his son, William Earl Dodge, whose +life of almost fourscore years ended in 1883. For long years the head of +the great house of Phelps, Dodge & Co., the manager of immense railway, +lumber, and mining interests, the president of the New York Chamber of +Commerce, a representative of New York in Congress, a leader in large +work for temperance, for the freedmen, for the Indians, for theological +education, for a score of high patriotic and philanthropic interests, +New York had in his time no more representative, more useful, or more +honored citizen. And what is said of him may be said in almost the same +words of William Earl Dodge, his son, who died but yesterday, and who +combined broad business and philanthropic activities in the same strong +and influential way as his father and grandfather before him. President +of many religious and benevolent associations, he was pre-eminently a +patriot and an international man. The logic of his life and of his +heritage placed him naturally at the head of the National Arbitration +Committee, which was appointed at the great conference on international +arbitration held at Washington in the spring of 1896, following the +anxiety attendant upon President Cleveland's Venezuelan message,--a +committee which, under his chairmanship, and since his death that of +Hon. John W. Foster, has during the decade rendered such great service +to the peace and arbitration cause in this country. It is to be noted +also that the names of his son and daughter, Cleveland H. Dodge and +Grace H. Dodge, names so conspicuously associated to-day with +charitable, religious, and educational efforts in New York, are +associated, too, like his with the commanding cause of the world's peace +and better organization; both names stand upon the American Committee of +the Thirteenth International Peace Congress, which met in Boston in +1904. Thus have the generations which have followed him well learned and +strongly emphasized the lesson taught by David Dodge almost a century +ago, that war is "inhuman, unwise, and criminal," and "inconsistent with +the religion of Jesus Christ." + +It was in 1805 that a startling personal experience prompted the train +of thought which soon and forever made David L. Dodge the advocate of +the thorough-going peace principles with which his name is chiefly +identified, and led him to condemn all violence, even in self-defense, +in dealings between men, as between nations. Accustomed to carry pistols +when traveling with large sums of money, he was almost led to shoot his +landlord in a tavern at Providence, Rhode Island, who by some blunder +had come into his room at night and suddenly waked him. The thought of +what his situation and feelings would have been had he taken the man's +life shocked him into most searching thinking. For two or three years +his mind dwelt on the question. He turned to the teaching and example of +Christ, and became persuaded that these were inconsistent with violence +and the carrying of deadly weapons, and with war. The common churchman +sanctioned such things, but not the early Christians; and he found +strong words condemning war in Luther and Erasmus, the Moravians and +Quakers. Discussing the matter with many pious and Christian men, he +found them generally avoiding the gospel standard. He was shocked by the +"general want of faith in the promises"; but he himself laid aside at +once his pistols and the fear of robbers. He became absolutely convinced +that fighting and warfare were "unlawful for the followers of Christ"; +and from now on he began to bear public testimony against the war +spirit. + +Early in the spring of 1809 he published his essay, _The Mediator's +Kingdom not of this World_, which attracted so much attention that in +two weeks nearly a thousand copies were sold. Three literary men joined +in preparing a spirited and sarcastic criticism of it; and he +immediately published a rejoinder. _The Mediator's Kingdom_ was +republished in Philadelphia and in Providence, and Mr. Dodge writes +truly: "These publications gave the first impulse in America, if we +except the uniform influence of the Friends, to inquiry into the +lawfulness of war by Christians. Some who were favorable to the +doctrines of peace judged that, with a bold hand, I had carried the +subject too far; and doubtless, as it was new and had not been much +discussed, I wrote too unguardedly, not sufficiently defining my terms. +The Rev. Dr. Noah Worcester was one who so judged, and a few years after +he published his very spirited and able essay, _The Solemn Review of +War_." This famous essay of Worcester's represents the platform of the +great body of American peace workers for a century, the position of men +like Channing and Ladd and Jay and Sumner; but to a nonresistant and +opponent even of self-defense, like David Dodge, these seemed the +exponents of a halfway covenant. + +Mr. Dodge entered into private correspondence on the lawfulness of war +with Rev. Lyman Beecher, Rev. Aaron Cleveland, his father-in-law, Rev. +John B. Romeyn, and Rev. Walter King. He preserved among his manuscripts +letters of twenty-five pages from Dr. Romeyn and Mr. Cleveland, and +copies of his reply to Dr. Romeyn (one hundred and thirty-two pages) and +to Dr. Beecher (forty-four pages). Important letters from Dr. Beecher +and Governor Jay he had lost. All these took the position of Dr. +Worcester, sanctioning strictly defensive war in extreme cases,--all +except Mr. Cleveland, who finally came into complete accord with Mr. +Dodge, and published two able sermons on "The Life of Man Inviolable by +the Laws of Christ." + +Early in 1812 the friends of peace whom Mr. Dodge had gathered about him +in New York conferred upon the forming of a peace society, "wholly +confined to decided evangelical Christians, with a view to diffusing +peace principles in the churches, avoiding all party questions." There +being at this juncture, however, intense political feeling over the +threatened war with Great Britain, they feared their motives would be +misapprehended, and decided for the moment simply to act individually in +diffusing information. Mr. Dodge was appointed to prepare an essay on +the subject of war, stating and answering objections; and, removing at +this time to Norwich, he there, in a period of great business +perplexity, completed his remarkable paper on "War Inconsistent with the +Christian Religion," which was published in the very midst of the war +with England. + +Upon his return to New York, the friends of peace there had two or three +meetings relative to the organization of a society; and in August, 1815, +they formed the New York Peace Society, of between thirty and forty +members, their strict articles of association condemning all war, +offensive and defensive, as wholly opposed to the example and spirit and +precepts of Christ. The peace societies formed immediately afterwards in +Massachusetts, Ohio, Rhode Island, and London were organized, according +to Mr. Dodge, without any knowledge of each other, the movements being +the simultaneous separate results of a common impulse. Of the New York +society Mr. Dodge was unanimously elected president. Monthly meetings +were arranged, and at the first of these Mr. Dodge read an address upon +"The Kingdom of Peace under the Benign Reign of Messiah," of which a +thousand copies were at once printed and circulated. Within two years +the society had increased to sixty members, men active not only against +war--which the society regarded as "the greatest temporal evil, as +almost every immorality is generated in its prosecution, and poverty, +distress, famine, and pestilence follow in its train"--but in all the +benevolent enterprises of that day. "Several respectable clergymen +united with the society,--Rev. Drs. E. D. Griffin and M. L. Parvine, +Rev. E. W. Baldwin (to whose pen we were much indebted), Rev. Samuel +Whelpley, and his son, Rev. Melancthon Whelpley, Rev. H. G. Ufford, and +Rev. S. H. Cox. Dr. Cox, however, afterwards entertained different views +on the subject." + +The New York Peace Society had friendly correspondence with all the +other peace societies, and for several years took two hundred copies of +Dr. Worcester's _Friend of Peace_. This seems finally to have +contributed to divide the society, some relinquishing the nonresistant +views of Mr. Dodge and adopting Worcester's less extreme position. But +our brave Tolstoian was a "thorough," and never wavered. "If it was +morally wrong for individuals to quarrel and fight, instead of returning +good for evil,"--these are his last words on the subject in his +autobiography,--"it was much more criminal for communities and nations +to return evil for evil, and not strive to overcome evil with good. In +fact, the great barrier to our progress was the example of our fathers +in the American Revolution. That they were generally true patriots, in +the political sense of the term, and many hopefully pious, I would not +call in question, while I consider them as ill directed by education as +St. Paul was when on his way to Damascus." + +The New York Peace Society maintained its existence and work for many +years. In 1828 it united with other societies in the creation of the +American Peace Society, which was organized in New York on May 8 of that +year on the initiative of William Ladd. After this the New York society +seems to have done little separate work, and finally its independent +existence ceased. Mr. Dodge assisted in the organization of the new +national society, and presided at its first annual meeting, May 13, +1829. He was chosen a member of its board of directors, and later became +a life director, maintaining his connection with the society until his +death in 1852, faithful to the end to the radical views by which he had +become so powerfully possessed almost half a century before. + +For two generations New York has been without a local peace society. The +services of eminent individual citizens of the city and state of New +York for the peace cause during that period, however, have been signal. +Judge William Jay of New York was for a decade president of the American +Peace Society,--the important decade covering the great peace congresses +in Europe at the middle of the last century; and it was his proposal +that an arbitration clause should be attached to all future commercial +treaties which furnished the basis for the most constructive debates of +the first congress, that at London in 1843. The three really important +members of the American delegation at The Hague Conference were citizens +of New York,--Andrew D. White, Seth Low, and Frederick W. Holls. A +remarkable plan adopted by the New York State Bar Association suggested +important features of The Hague Court as finally constituted. It is a +citizen of New York, Andrew Carnegie, who has given $1,500,000 for a +worthy building for the court at The Hague,--a temple of peace. Mr. +Carnegie, whose influence in behalf of international fraternity is +perhaps second to that of no other to-day, has also given $5,000,000 to +establish a pension fund for "heroes of peace," whose heroism, too long +comparatively neglected, he rightly sees to be not less than the heroism +of the soldier. The most important series of arbitration conferences in +recent times have been those at Lake Mohonk, in the state of New York, +arranged by Albert K. Smiley,--conferences of growing size and +importance, commanding world-wide attention, and performing for this +country almost the same service performed for France and England by +their national peace congresses. Finally, it must not be forgotten that +Theodore Roosevelt, the President of the United States, through whose +initiative the second Hague Conference will presently meet, is also a +citizen of New York. + +At this very time a promising movement is gaining head to organize once +more in David Dodge's city a New York Peace Society. At one of the +recent Mohonk conferences a large committee of New York men, under the +chairmanship of Mr. Warner Van Norden, was formed for conference with +this end in view. Upon the American committee of the International Peace +Congress which met in Boston in 1904 were no less than sixteen residents +of the city of New York,--Andrew Carnegie, Hon. Oscar S. Straus, Hon. +George F. Seward, Walter S. Logan, Felix Adler, William D. Howells, Mrs. +Charles Russell Lowell, Mrs. Anna Garlin Spencer, Miss Grace H. Dodge, +Rev. Josiah Strong, Rev. Charles E. Jefferson, Cleveland H. Dodge, +George Foster Peabody, Professor John B. Clark, Leander T. Chamberlain, +and J. G. Phelps Stokes. In the week following the Boston congress a +series of great peace meetings was held in New York, at the Cooper Union +and elsewhere, arranged by members of this committee; and out of all +this a new impulse has come to plans for local organization in New York. +As one result a strong society was formed by the Germans of the city, +and a large Women's Peace Circle has since been organized and begun +important educational work. The larger New York Peace Society is now +certainly a thing of the near future. To the men and women who will +constitute that society, the noble body of those now working in their +various ways in the great city for the cause of peace, is dedicated +especially this republication of the old essays of David Dodge, the +founder of the first peace society in the world, who by his pioneering +and prophetic service gave to New York a place so significant in the +history of what is to-day the world's most commanding cause. + + SEPTEMBER, 1905 EDWIN D. MEAD + + + + +WAR INCONSISTENT WITH THE RELIGION OF JESUS CHRIST + +Humanity, wisdom, and goodness at once combine all that can be great and +lovely in man. Inhumanity, folly, and wickedness reverse the picture, +and at once represent all that can be odious and hateful. The former is +the spirit of Heaven, and the latter the offspring of hell. The spirit +of the gospel not only breathes "glory to God in the highest, but on +earth peace, and good will to men." The wisdom from above is first pure, +then peaceable, gentle, easy to be entreated; but the wisdom from +beneath is earthly, sensual, and devilish. + +It is exceedingly strange that any one under the light of the gospel, +professing to be guided by its blessed precepts, with the Bible in his +hand, while the whole creation around him is so often groaning under the +weight and terrors of war, should have doubts whether any kind of wars +under the gospel dispensation, except spiritual warfare, can be the +dictate of any kind of wisdom except that from beneath; and much more +so, to believe that they are the fruit of the Divine Spirit, which is +love, joy, and peace. + +An inspired apostle has informed us from whence come wars and fightings. +They come from the lusts of men that war in their members. Ever since +the fall, mankind have had naturally within them a spirit of pride, +avarice, and revenge. The gospel is directly opposed to this spirit. It +teaches humility, it inculcates love, it breathes pity and forgiveness +even to enemies, and forbids rendering evil for evil to any man. + +Believing as I do, after much reflection and, as I trust, prayerful +investigation of the subject, that all kinds of carnal warfare are +unlawful upon gospel principles, I shall now endeavor to prove that WAR +is INHUMAN, UNWISE, and CRIMINAL, and then make some general remarks, +and state and answer several objections. In attempting to do this I +shall not always confine myself strictly to this order of the subject, +but shall occasionally make such remarks as may occur, directly or +indirectly, to show that the whole genius of war is contrary to the +spirit and precepts of the gospel. + + + + +WAR IS INHUMAN + + +I. BECAUSE IT HARDENS THE HEART AND BLUNTS THE TENDER FEELINGS OF +MANKIND + +That it is the duty of mankind to be tender-hearted, feeling for the +distress of others, and to do all in their power to prevent and +alleviate their misery, is evident not only from the example of the Son +of God but the precepts of the gospel. + +When the Saviour of sinners visited this dark and cruel world he became +a man of sorrow and was acquainted with grief, so that he was touched +with the feeling of our infirmities. He went about continually healing +the sick, opening the eyes of the blind, unstopping the ears of the +deaf, raising the dead, as well as preaching the gospel of peace to the +poor. He visited the houses of affliction and poured the balm of +consolation into the wounded heart. He mourned with those who mourned, +and wept with those that wept. Love to God and man flowed from his soul +pure as the river of life, refreshing the thirsty desert around him. He +was not only affectionate to his friends but kind to his enemies. He +returned love for their hatred, and blessing for their cursing. When he +was surrounded by all the powers of darkness and resigned himself into +the hands of sinners to expiate their guilt, and they smote him on the +cheek and plucked off the hair, he "was dumb and opened not his mouth." +While suffering all the contempt and torture which men and devils could +invent, instead of returning evil for evil he prayed for his murderers +and apologized for his persecutors, saying, "Father, forgive them, for +they know not what they do." + +The apostle exhorts Christians, saying, "Be ye kind and tender-hearted, +forgiving one another, even as God for Christ's sake hath forgiven you." + +Authority in abundance might be quoted to show that the spirit of the +gospel absolutely requires the exercise of love, pity, and forgiveness, +even to enemies. + +But who will undertake to prove that soldiers are usually kind and +tender-hearted, and that their employment has a natural tendency to +promote active benevolence, while it requires all their study of mind +and strength of body to injure their enemies to the greatest extent? + +Though we often hear of the generosity and attention of soldiers to +prisoners, and notwithstanding I am willing to allow that feelings of +humanity are not altogether obliterated from every soldier, yet much of +this apparent kindness may flow from a desire of better treatment +themselves should circumstances be reversed, or from a hope of the +applause of mankind. My object, however, is not to prove that all +soldiers are destitute of humanity, but that their occupation has a +natural tendency and actually does weaken their kind and tender +feelings, and harden their hearts. + +Is it not a fact that those who are engaged in the spirit of war, either +in the council or in the field, are not usually so meek, lowly, kind, +and tender-hearted as other men? Does the soldier usually become kind +and tender-hearted while trained to the art of killing his fellow-man, +or more so when engaged in the heat of the battle, stepping forward over +the wounded and hearing the groans of the expiring? Does he actually put +on bowels of tenderness, mercy, and forgiveness, while he bathes his +sword in the blood of his brother? Do these scenes generally change the +lion into the lamb? On the contrary, do not the history of ages and the +voice of millions bear testimony that the whole trade of war has a +natural tendency to blunt the tender edge of mercy and chill all the +sympathizing feelings of the human heart? Who that is a parent, having +an uncommonly hard-hearted and unfeeling son, would send him into the +camp to subdue his inhumanity and to stamp upon him kind and tender +feelings? If war has not a natural tendency to harden the heart, permit +me to inquire why mankind do not usually feel as much at the distress +occasioned by war as by other calamities? + +It would be truly astonishing, were it not so common, to see with what +composure the generality of mankind hear the account of barbarous and +destructive battles. They may have some little excitement when they hear +of savages--whose religion teaches them revenge--using the tomahawk and +scalping knife; but when thousands are torn to pieces with shot and +shells and butchered with polished steels, then it becomes a very polite +and civil business, and those who perish are contemplated as only +reclining on a bed of honor. If an individual in common life breaks a +bone or fractures a limb, all around him not only sympathize but are +ready to aid in alleviating his distress; but when thousands are slain +and ten thousand wounded in the field of battle, the shock is but +trifling, and the feelings are soon lost in admiring the gallantry of +this hero and the prowess of that veteran. And why all this sensibility +at the pains of an individual, and all this indifference at the +sufferings of thousands, if war has not a natural tendency to harden the +heart and destroy the tender feelings of mankind? + +It is a fact, however, so notorious that the spirit and practice of war +do actually harden the heart and chill the kind and tender feelings of +mankind, that I think few will be found to deny it, and none who have +ever known or felt the spirit of Christ. + +The spirit of war must be very unlike the spirit of the gospel, for the +gospel enforces no duty the practice of which has a natural tendency to +harden men's hearts, but in proportion as they are influenced by its +spirit and actuated by its principles they will be humane; therefore, if +war hardens men's hearts it is not a Christian duty, and of course it +cannot be right for Christians to engage in it. + + +II. WAR IS INHUMAN, AS IN ITS NATURE AND TENDENCY IT ABUSES GOD'S ANIMAL +CREATION + +When God at first created man, he gave him authority over the beasts of +the field, the fowls of the air, and the fishes of the deep. After he +had swept away the old ungodly world of mankind for their violence with +all the animal creation, except those in the ark, he was pleased to +renew to Noah the same privilege of being lord over the animal world. + +It may not perhaps be improper here to digress a little and remark that +this appears to have been the original bounds of man's authority,--that +of having dominion only over the animal world and not over his +fellow-man. It appears that God reserved to himself the government of +man, whom he originally created in his own image; from which it may be +inferred that man has no lawful authority for governing his fellow-man +except as the special executor of divine command, and that no government +can be morally right except that which acknowledges and looks up to God +as the supreme head and governor. + +But to return: although the animal world is put under the dominion of +man for his use, yet he has no authority to exercise cruelty towards it. +"For the merciful man regardeth the life of his beast." God is very +merciful to his creatures; he not only hears the young ravens when they +cry but he opens his hand and supplies the wants of the cattle upon a +thousand hills. + +Though God has decorated the earth with beauty and richly clothed it +with food for man and beast, yet where an all-devouring army passes, +notwithstanding the earth before them is like the garden of Eden, it is +behind them a desolate wilderness; the lowing ox and bleating sheep may +cry for food, but, alas! the destroyer hath destroyed it. + +The noble horse, which God has made for the use and pleasure of man, +shares largely in this desolating evil. He is often taken, without his +customary food, to run with an express, until, exhausted by fatigue, he +falls lifeless beneath his rider. Multitudes of them are chained to the +harness with scanty food, and goaded forward to drag the baggage of an +army and the thundering engines of death, until their strength has +failed, their breath exhausted, and the kindness they then receive is +the lash of the whip or the point of a spear. In such scenes the comfort +of beasts is not thought of, except by a selfish owner who fears the +loss of his property. + +But all this is trifling compared with what these noble animals, who +tamely bow to the yoke of man, suffer in the charge of the battle; the +horse rushes into the combat not knowing that torture and death are +before him. His sides are often perforated with the spur of his rider, +notwithstanding he exerts all his strength to rush into the heat of the +battle, while the strokes of the sabers and the wounds of the bullets +lacerate his body, and instead of having God's pure air to breathe to +alleviate his pains, he can only snuff up the dust of his feet and the +sulphurous smoke of the cannon, emblem of the infernal abode. Thus he +has no ease for his pains unless God commissions the bayonet or the +bullet to take away his life. + +But if such is the cruelty to beasts in prosecuting war, what is the +cruelty to man, born for immortality? + +No wonder that those who feel so little for their fellow-men should feel +less for beasts. + +If war is an inhuman and cruel employment, it must be wrong for +Christians to engage in it. + + +III. WAR IS INHUMAN, AS IT OPPRESSES THE POOR + +To oppress the poor is everywhere in the Scriptures considered as a +great sin: "For the oppression of the poor, for the sighing of the +needy, now will I arise, saith the Lord"; "Whoso stoppeth his ears at +the cry of the poor, he also shall cry himself and not be heard"; "What +mean ye that ye beat my people to pieces, and grind the faces of the +poor? saith the Lord God of hosts." + +The threatenings against those who oppress the poor, and the blessings +pronounced upon those who plead their cause, are very numerous in the +Scriptures. The threatenings are so tremendous and awful that all men +ought to consider well before they are active in any step which has a +natural tendency to oppress the poor and needy. + +That war actually does oppress the poor may be heard from ten thousand +wretched tongues who have felt its woe. Very few, comparatively, who are +instigators of war actually take the field of battle, and are seldom +seen in the front of the fire. It is usually those who are rioting on +the labors of the poor that fan up the flame of war. The great mass of +soldiers are generally from the poor of a country. They must gird on the +harness and for a few cents per day endure all the hardships of a camp +and be led forward like sheep to the slaughter. Though multitudes are +fascinated to enlist by the intoxicating cup, the glitter of arms, the +vainglory of heroes, and the empty sound of patriotism, yet many more +are called away contrary to their wishes by the iron hand of despotic +laws. Perhaps a parent is enrolled whose daily labor was hardly +sufficient to supply a scanty pittance for a numerous offspring, who are +in his absence crying for bread. And why all this sorrow in this poor +and needy family? Because the husband and father is gone, and probably +gone forever, most likely to gratify the wishes of some ambitious men +who care as little as they think of his anxious family. Perhaps an only +son is taken from old, decrepit parents, the only earthly prop of their +declining years; and with cold poverty and sorrow their gray hairs are +brought down to the dust. + +War cannot be prosecuted without enormous expenses. The money that has +been expended the last twenty years in war would doubtless have been +sufficient not only to have rendered every poor person on earth +comfortable--so far as money could do it--during the same period, but, +if the residue had been applied to cultivate the earth, it would have +literally turned the desert into a fruitful field. Only the interest of +the money that has been expended in a few years by the European nations +in prosecuting war would have been sufficient, under proper direction, +to educate every poor child on earth in the common rudiments of +learning, and to support missionaries in abundance to convey the gospel +of peace to every creature. What a noble employment if those nations had +exerted their powers for these objects as much as they have for injuring +each other! And what a difference would have appeared in the world! +Blessings would have fallen on millions ready to perish, instead of +desolation, terror, and death. + +The vast expenses of war must be met by corresponding taxes, whether by +duties on merchandise or direct taxes on real estate; yet they fall most +heavily on the poor. Whatever duty the merchant pays to the customhouse, +he adds the amount to the price of his goods, so that the consumer +actually pays the tax. If a tax is levied on real estate, the product of +that estate is raised to meet it, and whoever consumes the product pays +the tax. In times of war the prices of the necessaries of life are +generally very much increased, but the prices of the labor of the poor +do not usually rise in the same proportion, therefore it falls very +heavily on them. When the honest laborers are suddenly called from the +plow to take the sword and leave the tilling of the ground, either its +seed is but sparingly sown or its fruit but partially gathered, scarcity +ensues, high prices are the consequence, and the difficulty greatly +increased for the poor to obtain the necessaries of life, especially if +they were dependent on the product of a scanty farm which they are now +deprived of cultivating. Many a poor widow, who has been able in times +of peace to support her fatherless children, has been obliged in times +of war in a great measure to depend on the cold hand of charity to +supply their wants. + +The calamities of war necessarily fall more on the poor than on the +rich, because the poor of a country are generally a large majority of +its inhabitants. + +These are some of the evils of war at a distance, but when it comes to +their doors, if they are favored personally to escape the ferocity of +the soldiers, they fly from their habitations, leaving their little all +to the fire and pillage, glad to escape with their lives, though +destitute and dependent; and when they cast round their eyes for relief, +they only meet a fellow-sufferer, who can sympathize with them but not +supply their wants. Thus does war not only oppress the poor but adds +multitudes to their number who before were comfortable. + +If war actually does oppress the poor, then we may infer that in its +nature and tendency it is very unlike the genius of the gospel, and not +right for Christians to engage in it. + + +IV. WAR IS INHUMAN, AS IT SPREADS TERROR AND DISTRESS AMONG MANKIND + +In the benign reign of Messiah the earth will be filled with the +abundance of peace; there will be nothing to hurt or destroy; every one +will sit quietly under his own vine and fig tree, having nothing to +molest or make him afraid. But in times of war, mankind are usually full +of anxiety, their hearts failing them for fear, looking for those things +which are coming upon our wicked world. + +One of the most delightful scenes on earth is a happy family where all +the members dwell together in love, being influenced by the blessed +precepts of the gospel of peace. But how soon does the sound of war +disturb and distress the happy circle! If it is only the distant thunder +of the cannon that salutes the ear, the mother starts from her repose, +and all the children gather round her with looks full of anxiety to know +the cause. Few women can so command their feelings as to hide the cause; +and let it be said to the honor of the female sex that they have +generally tender feelings, which cannot easily be disguised at the +distress of their fellow-beings. Perhaps a mother's heart is now wrung +with anguish in the prospect that either the partner of her life or the +sons of her care and sorrow, or both, are about to be called into the +bloody field of battle. Perhaps the decrepit parent views his darling +son leaving his peaceful abode to enter the ensanguined field, never +more to return. How soon are these joyful little circles turned into +mourning and sorrow! + +Who can describe the distress of a happy village suddenly encompassed by +two contending armies--perhaps so early and suddenly that its +inhabitants are aroused from their peaceful slumbers by the confused +noise of the warriors more ferocious than the beasts that prowl in the +forest? Were it not for the tumult of the battle, shrieks of distress +from innocent women and children might be heard from almost every abode. +Children run to the arms of their distracted mothers, who are as unable +to find a refuge for themselves as for their offspring. If they fly to +the streets they are in the midst of death: hundreds of cannon are +vomiting destruction in every quarter; the hoofs of horses trampling +down everything in their way; bullets, stones, bricks, and splinters +flying in every direction; houses pierced with cannon shot and shells +which carry desolation in their course; without, multitudes of men +rushing with deadly weapons upon each other with all the rage of tigers, +plunging each other into eternity, until the streets are literally +drenched with the blood of men. To increase the distress, the village is +taken and retaken several times at the point of the bayonet. If the +inhabitants fly to their cellars to escape the fury of the storm, their +buildings may soon be wrapt in flames over their heads. + +And for what, it may be asked, is all this inhuman sacrifice made? +Probably to gain the empty bubble called honor,--a standard of right and +wrong without form or dimensions. Let no one say that the writer's +imagination is heated while it is not in the power of his feeble pen to +half describe the horror and distress of the scenes which are by no +means uncommon in a state of war. + +If such are some of the effects of war, then it must be a very inhuman +employment, and wrong for Christians to engage in it. + + +V. WAR IS INHUMAN, AS IT INVOLVES MEN IN FATIGUE, FAMINE, AND ALL THE +PAINS OF MUTILATED BODIES + +To describe the fatigues and hardships of a soldier's life would require +the experience of a soldier, so that only some of their common +sufferings can be touched upon by a person who is a stranger to the +miseries of a camp. + +A great majority of those who enter the ranks of an army are persons +unaccustomed to great privations and severe fatigues; hence the great +proportion of mortality among fresh recruits. Their habits and strength +are unable to endure the hard fare, rapid and constant marches generally +imposed upon them in active service. + +The young soldier commonly exchanges a wholesome table, a comfortable +dwelling, an easy bed, for bad food, the field for his house, the cold +earth for his bed, and the heavens over him for his covering. He must +stand at his post day and night, summer and winter; face the scorching +sun, the chilling tempest, and be exposed to all the storms of the +season, without any comfortable repose; perhaps during most of the time +with a scanty allowance of the coarsest food, and often destitute of +any, except the miserable supply he may have chance to plunder,--not +enough to satisfy but only to keep alive the craving demands of nature; +often compelled to march and countermarch several days and nights in +succession, without a moment to prepare his provisions to nourish him +and glad to get a little raw to sustain his life. Frequently this +hardship is endured in the cold and inclement season, while his tattered +clothing is only the remains of his summer dress. Barefooted and half +naked, fatigued and chilled, he becomes a prey to disease, and is often +left to perish without a human being to administer to him the least +comfort. If he is carried to a hospital, he is there surrounded by the +pestilential breath of hundreds of his poor fellow-sufferers, where the +best comforts that can be afforded are but scanty and dismal. + +But all this is comparatively trifling to the sufferings of the wounded +on the field of battle. There thousands of mangled bodies lie on the +cold ground hours, and sometimes days, without a friendly hand to bind +up a wound; not a voice is heard except the dying groans of their +fellow-sufferers around them. No one can describe the horrors of the +scene: here lies one with a fractured skull, there another with a +severed limb, and a third with a lacerated body; some fainting with the +loss of blood, others distracted, and others again crying for help. + +If such are some of the faint outlines of the fatigues and sufferings of +soldiers, then their occupation must be an inhuman employment, for they +are instrumental in bringing the same calamities on others which they +suffer themselves; and of course it is unfriendly to the spirit of the +gospel, and wrong for Christians to engage in it. + + +VI. WAR IS INHUMAN, AS IT DESTROYS THE YOUTH AND CUTS OFF THE HOPE OF +GRAY HAIRS + +Mankind are speedily hastening into eternity, and it might be supposed +sufficiently fast without the aid of all the ingenuity and strength of +man to hurry them forward; yet it is a melancholy truth that a great +proportion of the wealth, talents, and labors of men are actually +employed in inventing and using means for the premature destruction of +their fellow-beings. + +One generation passes away, and another follows in quick succession. The +young are always the stay and hope of the aged; parents labor and toil +for their children to supply their wants and to educate them to be +happy, respectable, and useful, and then depend upon them to be their +stay and comfort in their declining years. Alas, how many expectations +of fond parents are blasted! Their sons are taken away from them and +hurried into the field of slaughter. + +In times of war the youth--the flower, strength, and beauty of the +country--are called from their sober, honest, and useful employments, to +the field of battle; and if they do not lose their lives or limbs, they +generally lose their habits of morality and industry. Alas! few ever +return again to the bosom of their friends. Though from their mistaken +and fascinating views of a soldier's life and honor they may be +delighted in enlisting, and merry in their departure from their peaceful +homes, yet their joy is soon turned into pain and sorrow. Unthinking +youth, like the horse, rushes thoughtlessly into the battle. Repentance +is then too late; to shrink back is death, and to go forward is only a +faint hope of life. Here on the dreadful field are thousands and +hundreds of thousands driven together to slaughter each other by a few +ambitious men, perhaps none of whom are present. A large proportion are +probably the youth of their country, the delight and comfort of their +parents. All these opposing numbers are most likely persons who never +knew or heard of each other, having no personal ill-will, most of whom +would in any other circumstances not only not injure each other but be +ready to aid in any kind office; yet by the act of war they are ranged +against each other in all the hellish rage of revenge and slaughter. + +No pen, much less that of the writer's, can describe the inhumanity and +horrors of a battle. All is confusion and dismay, dust and smoke +arising, horses running, trumpets blasting, cannon roaring, bullets +whistling, and the shrieks of the wounded and dying vibrating from every +quarter. Column after column of men charge upon each other in furious +onset, with the awful crash of bayonets and sabers, with eyes flashing +and visages frightfully distorted with rage, rushing upon each other +with the violence of brutish monsters; and when these are literally cut +to pieces others march in quick succession, only to share the same cruel +and bloody tragedy. Hundreds are parrying the blows; hundreds more are +thrusting their bayonets into the bowels of their fellow-mortals, and +many, while extricating them, have their own heads cleft asunder by +swords and sabers; and all are hurried together before the tribunal of +their Judge, with hearts full of rage and hands dyed in the blood of +their brethren. + +O horrid and debasing scene! my heart melts at the contemplation, and I +forbear to dwell upon the inhuman employment. + + +VII. WAR IS INHUMAN, AS IT MULTIPLIES WIDOWS AND ORPHANS, AND CLOTHES +THE LAND IN MOURNING + +The widow and fatherless are special objects of divine compassion, and +Christianity binds men under the strongest obligation to be kind and +merciful towards them, as their situation is peculiarly tender and +afflicting. + +"A father of the fatherless, and a judge of the widow, is God in his +holy habitation." "Pure religion and undefiled before God and the Father +is this, to visit the fatherless and widows in their affliction." + +To be active in any measure which has a natural tendency to wantonly +multiply widows and orphans in a land is the height of inhumanity as +well as daring impiety. + +I will venture to say that no one circumstance in our world has so +greatly multiplied widows and fatherless children as that of war. What +has humanity ever gained by war to counterbalance simply the afflictions +of the widow and fatherless? I verily believe nothing comparatively. I +am well aware that a very popular plea for war is to defend, as it is +styled, "our firesides, our wives and children"; but this generally is +only a specious address to the feelings, to rouse up a martial spirit +which makes thousands of women and children wretched where one is made +happy. I am sensible that those will sneer at my opinion who regard more +the honor that comes from men than they do the consolation of the widow +and the fatherless. + +In times of war thousands of virtuous women are deprived of their +husbands and ten thousands of helpless children of their fathers. The +little tender children may now gather round their disconsolate mothers, +anxiously inquiring about their fathers, remembering their kind visages, +recollecting how they used fondly to dandle them on their knees and +affectionately instruct them; but now they are torn from their embraces +by the cruelty of war, and they have no fathers left them but their +Father in heaven. + +It is probably no exaggeration to suppose that in Europe there are now +two hundred thousand widows and a million fatherless children occasioned +by war. What a mass of affliction! humanity bleeds at the thought! These +children must now roam about without a father to provide for, protect, +or instruct them. They now become an easy prey to all kinds of vice; +many probably will be trained up for ignominious death, and most of them +fit only for a soldier's life, to slaughter and to be slaughtered, +unless some humane hand kindly takes them under its protection. + +And here I cannot help admiring the spirit of Christianity. It is owing +to the blessed spirit and temper of the gospel of peace that many of the +evils of war are so much ameliorated at the present day as well as the +inhuman slavery of men. + +The numerous asylums that now exist for the relief of the needy, the +widow, and the fatherless are some of the precious fruits of +Christianity; and if this spirit were universal the bow would soon be +broken to pieces, the spear cut asunder, and the chariots of war burnt +with fire, and wars would cease to the ends of the earth. + +And is it not the duty of all who name the name of Christ to do all in +their power to counteract this destroying evil? + +War not only multiplies widows and orphans but clothes the land in +mourning. In times of war multitudes of people are clothed with ensigns +of mourning. Here are gray-headed parents shrouded in blackness, weeping +for the loss of darling sons; there are widows covered with veils +mourning the loss of husbands, and refusing to be comforted; children +crying because their fathers are no more. Cities and villages are +covered in darkness and desolation; weeping and mourning arise from +almost every abode. + +And it may be asked, What inhuman hand is the cause of all this sorrow? +Perhaps some rash man, in the impetuosity of his spirit, has taken some +unjust, high ground, and is too proud to retrace a step, and had rather +see millions wretched than to nobly confess that he had been in the +wrong. + +Surely Christians cannot be active in such measures without incurring +the displeasure of God, who styles himself the father of the fatherless +and the judge and avenger of the widow. + +Thus I have shown that war is inhuman and therefore wholly inconsistent +with Christianity, by proving that it tends to destroy humane +dispositions; that it hardens the hearts and blunts the tender feelings +of men; that it involves the abuse of God's animal creation; that it +oppresses the poor; that it spreads terror and distress among mankind; +that it subjects soldiers to cruel privations and sufferings; that it +destroys the youth and cuts off the hope of the aged; and that it +multiplies widows and orphans and occasions mourning and sorrow. + +The fact that war is inhuman is indeed one of those obvious truths which +it is difficult to render more plain by argument; those who know in what +war consists cannot help knowing that it is inhuman. + +What Mr. Windham said with reference to the inhumanity of slavery may be +said of the inhumanity of war. In one of his speeches in the House of +Commons against the slave trade he stated his difficulty in arguing +against such a trade to be of that kind which is felt in arguing in +favor of a self-evident proposition. "If it were denied that two and two +made four, it would not be a very easy task," he said, "to find +arguments to support the affirmative side of the question. Precisely +similar was his embarrassment in having to prove that the slave trade +was unjust and inhuman." + +Whoever admits that the slave trade is inhuman must admit that war is +inhuman in a greater variety of ways and on a much larger scale. + +The inhumanity of the slave trade was the great and, finally, triumphant +argument by which it was proved to be inconsistent with Christianity. + +The advocates of slavery, like the advocates of war, resorted to the Old +Testament for support; but it appeared that slavery, as it appears that +war, was permitted and approved of for reasons and on principles +peculiar to the ancient economy. This is apparent as well from the +difference between the general design of the old and new dispensations +as from the whole genius and spirit of the gospel. Hence those who +opposed the slave trade argued from the general nature and spirit of +Christianity as the strongest ground which could be taken. If slavery +was inconsistent with this, it ought not to be tolerated; but slavery is +inhuman and is therefore inconsistent with Christianity. Exactly the +same is true of war, nor can anything short of an express revelation +from God, commanding war or slavery, render either of them justifiable. + +It deserves to be distinctly considered that the gospel contains little +or nothing directly by way of precept against slavery; but slavery is +inconsistent with its general requirements and inculcations and is +therefore wrong. But war, besides being inconsistent with the genius and +spirit of the gospel, is prohibited by those precepts which forbid +retaliation and revenge and those which require forgiveness and good +will. + +It is plain, then, that he who does not advocate and defend the slave +trade, to be consistent, must grant that war is incompatible with +Christianity, and that it is a violation of the gospel to countenance +it. + + + + +WAR IS UNWISE + + +That the principles and practice of war are unwise I argue: + + +I. 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 bickerings, 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. + +Now, 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 deathly +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 deathly 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 do 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 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 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 envoys +extraordinary 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 who 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. + + +II. 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 which 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, which 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 are 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 and 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 +Mahometans 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 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. + + +III. WAR IS UNWISE, BECAUSE IT DESTROYS PROPERTY + +Property is what a great proportion of mankind are 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. + + +IV. 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; 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. In his hand their breath is, 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 his 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 which they destroyed. This fact ought well to be +considered by every one of a revolutionary spirit. + +War actually generates a spirit of anarchy and rebellion which is +destructive to liberty. When the inhabitants of a country are engaged in +the peaceable employments of agriculture, manufactures, 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; and often absolute +despotism is 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, 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 to transform 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 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? + + +V. WAR IS UNWISE, AS IT DIMINISHES THE HAPPINESS OF MANKIND + +Happiness is the professed object which 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; 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 is 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 war and are determined +to prosecute it 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 them, but, on the contrary, +make it an express object to seek the divine aid in assisting them +successfully to perpetuate it? + +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 supplicating God'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; 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. + + +VI. WAR IS UNWISE, AS IT DOES NOT MEND, BUT INJURES, THE MORALS OF +SOCIETY + +The strength, defense, and glory of a country consists primarily in the +good moral character of its inhabitants. The virtuous and the good are +the salt that preserve it from ruin. Says the Rev. Dr. Miller in his +sermon on the death of Dr. Rogers (pages 366 and 388 of the Memoirs), +"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." + +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. Now 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 +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 man-of-war's man." 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. 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. + + +VII. WAR IS UNWISE, AS IT IS HAZARDING ETERNAL THINGS FOR ONLY THE +CHANCE OF DEFENDING TEMPORAL THINGS + +Says our blessed Saviour: "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 misery +inexpressible and everlasting. 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 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 hurried by war prematurely 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. + + +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 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 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 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 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 ungodly men? The things that are highly esteemed among men +are an abomination in the sight of God. 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 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; 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 passions of men and bring them into sweet subjection to the +gospel of peace. + +But war cannot be prosecuted without rousing the corrupt passions of +mankind. In fact, it is altogether the effect of lust and passion. In +times of war almost every measure is taken for the express purpose of +inflaming the passions 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 passion, which +varies as circumstances 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 passions most inflamed, and the visage most distorted with +rage, will gain the highest applause. The truth of the assertion 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 constitute, 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. "God 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 hell, 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 God. 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 noble employment, it is easy for them to slide into the +current and go with the multitude 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 bloody 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 God. 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 superstition, have ventured +to call in question. + +But military governments, from their very nature, necessarily infringe +on the consciences of men. Though the word of God 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 God rather than man, and fear God 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 constitutions 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 God, 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 constitutional way, they would support it. Thus did +they publicly declare that they would, under certain circumstances, obey +man rather than God. + +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 God. 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 +God. 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 nobly in refusing to fight +for the privilege of worshiping the true God, 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 God." 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 +compassion 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?" + +A patient, forbearing, suffering disposition is peculiar to the lamblike +temper of the gospel, and is wholly opposed to the bold, contending, +daring spirit of the world which leads mankind into quarreling and +fighting. + +It is generally admitted, I believe, that it is the duty of Christians +patiently to suffer the loss of all temporal things, and even life +itself, rather than willfully violate any of God's commands. If, then, +it is the duty of a Christian patiently to suffer death rather than +bear false witness against his neighbor, be he friend or foe, is it not +equally his duty patiently to suffer death rather than kill his +neighbor, whether friend or foe? Not merely taking away the life of our +neighbor is forbidden, but every exercise of heart and hand which may +have a natural tendency to injure him. But which is the greatest +evil,--telling a lie, or killing a man? By human maxims you may do the +latter to save your life, but not the former; though the former might +injure no one but yourself, while the latter, besides injuring yourself, +might send your neighbor to eternal destruction. + +The spirit of martyrdom is the true spirit of Christianity. Christ +himself meekly and submissively died by the hands of his enemies, and +instead of resistance, even by words, he prayed, "Father, forgive them, +for they know not what they do." Stephen, when expiring under a shower +of stones from his infuriate murderers, prayed, "Lord, lay not this sin +to their charge." St. Paul testified that he was not only ready to be +bound but to die for the Lord Jesus. The early martyrs resigned up their +lives with patient submission as witnesses for Jesus,--and this at a +time, when, Sir Henry Moncrief Wellwood in his Sermons, page 335, says, +"Tertullian has told us that Christians were sufficiently numerous to +have defended themselves against the persecutions excited against them +by the heathen, if their religion had permitted them to have recourse to +the sword." + +The spirit of martyrdom is the crowning test of Christianity. The martyr +takes joyfully the spoiling of his goods, and counts not his life dear +to himself. + +But how opposite is the spirit of war to the spirit of martyrdom! The +former is bold and vindictive, ready to defend property and honor at the +hazard of life, ready to shed the blood of an enemy. The latter is meek +and submissive, ready to resign property and life rather than injure +even an enemy. Surely patient submission under cruel and unjust +treatment is not only the highest Christian virtue but the most extreme +contrast to the spirit of war. + +Now if it is a duty required by the gospel not to return evil for evil, +but to overcome evil with good; to suffer injustice and to receive +injury with a mild, patient, and forgiving disposition,--not only in +words but in actions,--then all kinds of carnal contention and warfare +are criminal and totally repugnant to the gospel, whether engaged in by +individuals or by communities. + +Can it be right for Christians to attempt to defend with hostile weapons +the things which they profess but little to regard? They profess to have +their treasure not in this world but in heaven above, which is beyond +the reach of earthly invaders, so that it is not in the power of earth +or hell to take away their dearest interests. There may be a propriety +in the men of the world exclaiming that their dearest rights are invaded +when their property and political interests are infringed upon; but it +is a shame for Christians to make this exclamation, while they profess +to believe that their dearest interest is in the hand of Omnipotence, +and that the Lord God of hosts is their defense. + +Whoever, without divine command, dares to lift his hand with a deathly +weapon against the life of his fellow-man for any supposed injury denies +the Christian character in the very act, and relies on his own arm +instead of relying on God for defense. + + +V. WAR IS CRIMINAL, AS IT IS NOT DOING TO OTHERS AS WE SHOULD WISH THEM +TO DO TO US + +Says our blessed Saviour, "All things whatsoever ye would that men +should do to you, do ye even so to them; for this is the law and the +prophets." Now if we wish men to be kind and forbearing to us, we must +be kind and forbearing to them; if we wish them to return love for +hatred and good for evil, then we must return love for hatred and good +for evil; if we wish not to be injured by men, then we must not injure +them; if we wish not to be killed, then we must not kill. + +But what is the practical language of war? Does the man who is fighting +his fellow-man and exerting all his strength to overcome him really wish +to be overcome himself and to be treated as he is striving to treat his +enemy? Can it be believed that England, in the late war, wished France +to do to her what she endeavored to do to France; or that the latter +really desired in return what she endeavored to inflict on England? If +not, both violated this express precept of Christ. + +None can say, consistently with the principles of the gospel, that they +wish to be killed by their enemies; therefore none can, consistently +with those principles, kill their enemies. But professing Christians do +kill their enemies, and, notwithstanding all they may say to the +contrary, their actions speak louder than their words. It is folly for a +man to say he does not wish to do a thing while he is voluntarily +exerting all his powers to accomplish it. + +But if the act of war does violate this express precept of Christ, then +it must be exceedingly criminal to engage in it. + + +VI. WAR IS INCONSISTENT WITH MERCY, AND IS THEREFORE CRIMINAL + +Mercy is the grand characteristic of the gospel, and the practice of +mercy is the indispensable duty of man. "Be ye merciful, as your Father +also is merciful"; "For he maketh his sun to rise on the evil and on the +good, and sendeth rain on the just and on the unjust"; "Blessed are the +merciful, for they shall obtain mercy"; "For he shall have judgment +without mercy, that hath showed no mercy." + +Mercy is that disposition which inclines us to relieve distress, to +forgive injuries, and to promote the best good of those who are ill +deserving. Mercy in us towards our enemies implies seeking and pursuing +their best good for time and eternity. It is sinful to exercise any +affection towards enemies short of that benevolence or mercy which +involves the advancement of their best good, and Christians may not +suspend this disposition, or do evil that any supposed good may come; +for no law can be of higher authority than the express precept of +Christ which requires this disposition towards enemies, and of course no +other consideration can be paramount to this, for nations are as much +bound as individuals. + +It is surely too grossly absurd for any to pretend that destroying the +property and lives of enemies is treating them mercifully, or pursuing +their best good for time and eternity. Nor can any so impose upon their +imaginations as to think that injuring mankind is treating them with +benevolence or mercy. + +But the direct object of war is injury to enemies; and the conduct of +soldiers generally speaks a language not easily to be misunderstood. +Though soldiers are not always as bad as they might be, their tender +mercies are often but cruelty. When they storm a fortified place and do +not put all the captives to the sword, they are complimented for +exercising mercy, merely because they were not so cruel as they might +have been. But shall a highway robber be called an honest man because he +takes but half the money of him whom he robs? Is it an act of mercy, +when a man encroaches on your property, to take away his life? Do +nations exercise mercy towards each other when they enter into bloody +wars in consequence of a dispute which shall govern a small portion of +territory? or does a nation show mercy to another that has actually +invaded its rights by falling upon the aggressor and doing all the +injury in its power? This surely is not forgiving injuries. And when two +contending armies come in contact and rush on each other with all the +frightful engines of death and cut each other to pieces they do not +appear to me as merciful, kind, and tender-hearted, forgiving one +another in love, even as God for Christ's sake forgives his children. +Yet this is the rule by which they should act and by which they will at +last be judged. + +But the whole system of war is opposed to mercy, and is therefore +altogether unlike the spirit of the gospel, and must be criminal. + + +VII. WAR IS CRIMINAL, AS THE PRACTICE OF IT IS INCONSISTENT WITH +FORGIVING TRESPASSES AS WE WISH TO BE FORGIVEN BY THE FINAL JUDGE + +Our Saviour says: "If ye forgive men their trespasses, your heavenly +Father will also forgive you; but if ye forgive not men their +trespasses, neither will your heavenly Father forgive your trespasses"; +"Forgive, and ye shall be forgiven." + +Here it is evident that the everlasting salvation of men depends on +their exercising forgiveness towards their enemies; for if they forgive +not, they will not be forgiven of God, and with what measure they mete +to others, it will be measured to them again. + +To forgive is to pass by an offense, treating the offender not according +to his desert, but as though he had done nothing amiss. + +But do the principles of war lead individuals or nations to pass by +offenses and to treat offenders as if they were innocent? Do they not, +on the contrary, require justice and exact the very last mite? Has it +the aspect of forgiveness for us, when an enemy trespasses on our +rights, to arm with weapons of slaughter and meet him on the field of +battle? Who, while piercing the heart of his enemy with a sword, can +consistently utter this prayer: "Father, forgive my trespasses, as I +have forgiven the trespasses of this my enemy"? But this, in reference +to this subject, is the only prayer the gospel warrants him to make. And +professing Christian nations, while at war and bathing their swords in +each other's blood to redress mutual trespasses, are daily in their +public litanies offering this prayer; but is it not obvious that either +their prayers are perfect mockery, or they desire not to be forgiven but +to be punished to the extent of their deserts? + +If individuals or nations desire that God would forgive their +trespasses, then they must not only pray for it, but actually exercise +forgiveness towards those who trespass against them; and then they may +beat their useless swords into plowshares and their spears into pruning +hooks and learn war no more. + +But it must be very criminal to engage in war, or to tolerate it in any +way, if it is inconsistent with the forgiveness of injuries as we hope +to be forgiven, and in this respect violates the precepts of the gospel. + + +VIII. ENGAGING IN WAR IS NOT MANIFESTING LOVE TO ENEMIES OR RETURNING +GOOD FOR EVIL + +Returning good for evil and manifesting benevolence to enemies is, +perhaps, the most elevated and noble part of Christian practice,--the +inculcation of which in the gospel exalts Christianity far above any +other form of religion and proves it to be not only divine but +efficacious to subdue the turbulent and corrupt passions of men; and for +these reasons this part of duty ought to be zealously advocated and +diligently performed by every one who bears the Christian name. + +The ablest writers who have defended the divine origin of the Scriptures +against infidels have urged this topic as constituting conclusive +evidence in their favor; and unbelievers, instead of attempting to meet +the argument fairly, have urged the inconsistency of Christians in +acting contrary to so conspicuous a rule of duty; and such is and ever +has been the most powerful weapon that infidels can wield against +Christianity. But it is the will of God that by welldoing we should put +to silence the ignorance of foolish men. Let Christians act in strict +conformity to this part of Christian practice, and they will wrest from +the infidel's hand his strongest weapon. + +That exercising benevolence towards enemies and returning good for evil +is inculcated as one of the most important doctrines of the gospel is +evident as well from the whole tenor of the New Testament as from the +express commands of the Son of God: "I say unto you, Love your enemies, +bless them that curse you, do good to them that hate you, and pray for +them that despitefully use you and persecute you, that ye may be the +children of your Father in heaven"; "If thine enemy hunger, feed him; if +he thirst, give him drink; for in so doing thou shalt heap coals of fire +on his head"; "Be not overcome of evil, but overcome evil with good." + +Such are some of the divine precepts on this subject. So different, +however, are the laws of war among Christian nations, that rendering +comfort or relief to enemies is considered high treason, and they punish +with death the performance of the very duty which God commands as a +condition of eternal life! + +The common sense of every man revolts from the idea that resisting an +enemy by war is returning good for evil. Who would receive the thrust of +a sword as an act of kindness? Was it ever considered that killing a man +was doing good to him? Has not death always been considered the greatest +evil which could be returned for capital crimes? But the principles of +war not only allow enemies to return evil for evil by killing one +another, but secure the highest praise to him who kills the most. It is +often said of those who distinguish themselves in butchering their +fellow-men, that "they cover themselves with glory!" + +Nations, when they go to war, do not so much as pretend to be actuated +by love to their enemies; they do not hesitate to declare in the face of +Heaven that their object is to _avenge_ their wrongs. But, says an +inspired apostle, "Dearly beloved, avenge not yourselves, but give place +unto wrath: for it is written, Vengeance is mine; I will repay, saith +the Lord." Retributive judgment, the execution of strict justice, or +vengeance, God declares often, belongs to him. He has reserved it in his +own hand as his sovereign prerogative. + +It is not very surprising that savage pagans should glory in revenge, +but that those should do so who have the Bible in their hands, and +profess to take it as the rule of their faith and practice, is truly +astonishing. Still more astonishing is it that some ministers of the +gospel not only connive at but approve of the spirit and practice of +revenge by war. + +But though the whole tenor of the gospel absolutely enjoins returning +good for evil and blessing for cursing; yet the open and avowed +principles of war are to return evil for evil, violence for violence. + +Now if the principles of war are so directly opposed to the principles +of the gospel, if the practice of war is so perfectly contrary to +Christian practice, then it must be very criminal for Christians not to +bear open testimony against war, and much more criminal to do anything +to promote it. + + +IX. WAR IS CRIMINAL, BECAUSE IT IS ACTUALLY RENDERING EVIL FOR EVIL + +It is a fact which can neither be disguised nor controverted that the +whole trade of war is returning evil for evil. This is a fundamental +principle in the system of self-defense. Therefore every exertion in the +power of contending nations is made to inflict mutual injury, not merely +upon persons in public employment and upon public property, but +indiscriminately upon all persons and property. Hence it is an +established rule of what is styled "civilized warfare" that if one party +takes a person suspected of being a spy, they put him to death; which +act is retaliated by the other the first opportunity. If one party +storms a fortified place and puts the garrison or the inhabitants to the +sword, the other, in their defense, must retaliate the same thing, and, +if possible, to a greater degree. If one side executes a number of +captives for some alleged extraordinary act, the other, on the +principles of self-defense, may execute double the number; the first may +then, on the same principles, double this number; and so they may +proceed to return evil for evil, till one or the other yields. + +The principles of self-defense require not merely an eye for an eye and a +tooth for a tooth, but for one eye two eyes, for one tooth two teeth. They +require the retaliation of an injury to a double degree,--otherwise, there +would be no balance in favor of the defensive side; but as both parties +must always be on the defense, both must, of course, retaliate to a double +degree. Thus war is aggravated and inflamed, and its criminality raised to +the highest pitch. + +The doctrine of retaliation is not only openly avowed and practiced by +professing Christian nations, but is sometimes defended before national +councils by professing Christians of high standing in churches. "O! tell +it not in Gath! publish it not in the streets of Askelon! lest the +daughters of the uncircumcised triumph!" + +That the retaliation of injury, of whatever kind it may be and to +whomsoever it may be offered, is most absolutely and unequivocally +forbidden by the whole spirit of the gospel dispensation, as well as by +its positive precepts, surely can never be fairly controverted. + +Says the great Author and finisher of our faith, "Ye have heard that it +hath been said, An eye for an eye, and a tooth for a tooth: but I say +unto you that ye resist not evil; but whosoever shall smite thee on the +right cheek, turn to him the other also." Whether the literal import of +these words be contended for or not, they cannot fairly be construed as +teaching anything short of a positive and unconditional prohibition of +the retaliation of injury. Had our Lord added to these words the maxim +of the world, "If any man assaults you with deathly weapons, you may +repel him with deathly weapons," it would have directly contradicted the +spirit of this command and made his sayings like a house divided against +itself. + +The apostles largely insist upon this doctrine of their divine Master, +thus: "Recompense to no man evil for evil"; "Be ye all of one mind, not +rendering evil for evil, or railing for railing"; "See that none render +evil for evil to any man." These comprehensive passages make no +conditions or limitations, and are, therefore, applicable to all men and +binding upon all in all situations and circumstances under the light of +the gospel; but had they added, "If any man injures you, you may return +him an injury and repel violence with violence," it would have been most +palpably absurd, and the precepts of the gospel would have been truly +what infidels have asserted they are,--a series of gross contradictions. + +But I repeat that the open and avowed principles of war, even among +Christian nations, are those of returning evil for evil. Surely, nations +neither aim nor pretend to aim at the best good of their enemies; but, +on the contrary, their real and professed object in the sight of God and +man is to do them, while at war, all the injury in their power. What +means that language which conveys instructions to those who command +ships of war, to _sink_, _burn_, and _destroy_, if it does not mean evil +to enemies? Why do nations encourage the cupidity of men by licensing +and letting loose swarms of picaroons on their enemies, if it is not to +inflict evil on them? But all this is sanctioned under the notion of +self-defense, and, as though it were a light thing for men thus publicly +to trample on the laws of the gospel, they lift up their daring hands to +heaven and supplicate God's help to assist them in violating his own +commands! No apology can be made for such proceedings until it is shown +that war is not returning evil for evil. + +But what is it to return evil for evil? + +When one man is injured by another and returns injury, he returns evil +for evil and violates those precepts of the gospel which have been +quoted. When one association of men is injured by another association +and the injured returns an injury, evil is returned for evil and those +precepts are violated. When one nation infringes on the rights of +another and they in return infringe on the aggressor's rights, they +return evil for evil and violate those precepts. When one nation +declares war against another and is repelled by war, evil is returned +for evil and those precepts are violated. But these things are +constantly practiced, without a blush or a question as to their +propriety; and God is supplicated to aid in the business. + +To what a state has sin reduced our world? Is not the church covered +with darkness and the people with gross darkness? A man may now engage +in war with his fellow-man and openly return evil for evil, and still +remain in respectable standing in most of the churches, being at the +same time highly applauded and caressed by the world lying in +wickedness! + +But if we are here to be directed and at last to be judged by the +gospel, no man can return evil for evil, in war or otherwise, without +aggravated guilt. + + +X. WAR IS CRIMINAL, AS IT IS ACTUALLY DOING EVIL THAT GOOD MAY COME; AND +THIS IS THE BEST APOLOGY THAT CAN BE MADE FOR IT + +That it is an evil to spread distress, desolation, and misery through a +land and to stain it with the blood of men probably none will deny. War, +with its attending horrors, is considered by all, even those who +advocate and prosecute it, to be the greatest evil that ever befalls +this wicked, bleeding, suffering world. + +Though men go to war primarily to gratify their corrupt passions,--for +they can never propose the attainment of any good by war which shall be +commensurate with the natural and moral evils that will be occasioned by +the acquisition,--yet the prospect of attaining some supposed good must +be held out as a lure to the multitude and a means of self-justification. + +Usually the object of war is pompously represented to be to preserve +liberty, to produce honorable and lasting peace, and promote the +happiness of mankind; to accomplish which, liberty, property, and +honor--that honor which comes from men--must be defended, though war is +the very thing that generally destroys liberty, property, and happiness, +and prevents lasting peace. Such is the good proposed to be attained by +the certain and overwhelming evil of war. + +But no maxim is more corrupt, more false in its nature, or more ruinous +in its results than that which tolerates doing evil that good may come. +Nor can any defend this maxim without taking the part of infidels and +atheists, to whom it appropriately belongs, and with whose principles +and practice alone it is consistent. + +The apostle Paul reprobates this maxim in the severest terms, and he +considered it the greatest scandal of Christian character to be accused +of approving it: "As we be slanderously reported," says he, "and as some +affirm that we say, Let us do evil that good may come; whose damnation +is just." + +Now if war is in fact an evil, and it is prosecuted with a view to +attain some good, then going to war is doing evil that good may come. It +is therefore doing that which scandalizes Christian character; that +which is wholly irreconcilable with the principles of the gospel, and +which it is highly criminal for any man or nation to do. + + +XI. WAR IS OPPOSED TO THE EXAMPLE OF THE SON OF GOD, AND IS THEREFORE +CRIMINAL + +The example of the Son of God is the only perfect model of moral +excellence, and his moral conduct, so far as he acted as man, remains a +perfect example for Christians. + +But did he appear in this world as a great military character, wearing a +sword of steel, clothed with military finery, and surrounded by +glittering soldiers, marching in the pomp and parade of a warrior? No; +he was the meek and lowly Jesus, despised and rejected of men. He was +King of kings and Lord of lords, but his kingdom was not of this world. +Had his kingdom been of this world, then would he have appeared as an +earthly conqueror, and his servants would have been warriors. + +Though a prince, he was the Prince of Peace. At his advent the angels +sang, "Glory to God in the highest, on earth peace, good will to men." +"He came not to destroy men's lives, but to save them." He was the Lamb +of God, meek and lowly. He followed peace with all men; he returned good +for evil and blessing for cursing, and "when he was reviled he reviled +not again." Finally, he was "brought as a lamb to the slaughter, and as +a sheep before her shearers is dumb, so he opened not his mouth." That +he did this as a necessary part of his mediatorial work need not be +denied; but that he intended it also as an example to his followers is +fully confirmed by an inspired apostle, who says, "If, when ye do well, +and suffer for it, ye take it patiently, this is acceptable with God. +For hereunto were ye called: because Christ also suffered for us, +leaving us an example, that ye should follow his steps: who did no sin, +neither was guile found in his mouth: who, when he was reviled, reviled +not again; when he suffered, threatened not; but committed himself to +him who judgeth righteously." + +Christ taught his disciples the doctrines of peace, and commanded them +to take up the cross and follow him; to live in peace and to follow +peace with all men. His last gift to them was peace. He said to them, +when about to send them into the world, "Behold I send you forth as +lambs among wolves"; thus teaching them what treatment they might expect +and what character they must maintain among wicked men. The nature of +lambs and wolves is too well known for any one to mistake this +figurative representation. Wolves are fierce, bloody, and ravenous +beasts; but lambs are mild, inoffensive, and unresisting, having no +means of relief but by flight. Now if a host of professing Christian +warriors, marshaled under the ensign of a preying eagle or a prowling +lion, clothed in all the splendor of deathly armor, and rushing forward +to destroy their fellow-creatures, are in figurative language but +_lambs_, I confess I am at a loss where to look for the _wolves_! Do +these warlike Christians appear mild as lambs and harmless as doves, +kind and tender-hearted, doing good to all, to friends and foes, as they +have opportunity? Can fighting be living peaceably with all men? Is it +returning good for evil, and overcoming evil with good? If not, it is +not imitating the example of Christ. + +If Christians were like Christ, their warfare would not be carnal, but +spiritual, corresponding with the armor which he has provided. They +would conquer by faith and overcome by the blood of the Lamb, not +counting their lives dear to themselves. + +On the whole, if to engage in war is not avoiding the appearance of +evil, but is running into temptation; if it inflates the pride of men; +if it infringes on the rights of conscience; if it is not forgiving +trespasses as we wish to be forgiven; if it is not patient suffering +under unjust and cruel treatment; if it is not doing to others as we +would have them do to us; if it is not manifesting love to enemies and +returning good for evil; if it is rendering evil for evil; if it is +doing evil that good may come; and if it is inconsistent with the +example of Christ, then it is altogether contrary to the spirit and +precepts of the gospel and is highly criminal. Then Christians cannot +engage in war or approve of it without incurring the displeasure of +Heaven. + + * * * * * + +In view of the subject, if what has been said is in substance correct, +and of this I desire the reader conscientiously to judge, then the +criminality of war and its inconsistency with the gospel are undeniable. + +It is admitted by all that war cannot exist without criminality +somewhere, and generally where quarreling and strife are, there is blame +on both sides. And how it is that many Christians who manifest a +laudable zeal to expose and counteract vice and wickedness in various +other forms are silent on the subject of war, silent as to those parts +or practices of war which are manifestly and undisputably criminal, is +to me mysterious. There has been a noble and persevering opposition +against the inhuman and cruel practice of the slave trade; and by the +blessing of God the efforts against it have been successful, probably, +for the time, beyond the most sanguine expectations. When the lawfulness +of this practice was first called in question, it was violently defended +as well by professing Christians as by others. Comparatively few +Christians fifty years ago doubted the propriety of buying and holding +slaves; but now a man advocating the slave trade could hardly hold in +this vicinity a charitable standing in any of the churches. But whence +has arisen so great a revolution in the minds of the mass of professing +Christians on this subject? It has happened not because the spirit or +precepts of the gospel have changed, but because they are better +understood. + +Christians who have been early educated to believe that a doctrine is +correct, and who cherish a respect for the instructions of their parents +and teachers, seldom inquire for themselves, after arriving at years of +maturity, unless something special calls up their attention; and then +they are too apt to defend the doctrine they have imbibed before they +examine it, and to exert themselves only to find evidence in its favor. +Thus error is perpetuated from generation to generation until God, in +his providence, raises up some to bear open testimony against it; and as +it becomes a subject of controversy, one after another gains light, and +truth is at length disclosed and established. Hence it is the solemn +duty of every one, however feeble his powers, to bear open testimony +against whatever error prevails, for God is able from small means to +produce great effects. + +There is at present in many of our churches a noble standard lifted up +against the abominable sin of intemperance, the greatest evil, perhaps, +war excepted, in the land, and this destructive vice has already +received a check from which it will never recover unless Christians +relax their exertions. But if war is a greater evil than drunkenness, +how can Christians remain silent respecting it and be innocent? + +Public teachers consider it to be their duty boldly and openly to oppose +vice. From the press and from the pulpit they denounce theft, +profaneness, Sabbath breaking, and intemperance; but war is a greater +evil than all these, for these and many other evils follow in its train. + +Most Christians believe that in the millennial day all weapons of war +will be converted into harmless utensils of use, that wars will cease to +the ends of the earth, and that the benign spirit of peace will cover +the earth as the waters do the seas. But there will be then no new +gospel, no new doctrines of peace; the same blessed gospel which we +enjoy will produce "peace on earth and good will to men." And is it not +the duty of every Christian now to exhibit the same spirit and temper +which will be then manifested? If so, let every one "follow the things +that make for peace," and the God of peace shall bless him. + + +OBJECTIONS ANSWERED + +As was proposed, a number of objections to the general sentiments that +have been advocated shall be stated and answered. + +_Objection first._ Shall we stand still and suffer an assassin to enter +our houses without resistance and let him murder ourselves and families? + +_Answer._ I begin with this because it is generally the first objection +that is made to the doctrine of peace by all persons, high and low, +learned and unlearned; notwithstanding it is an objection derived from +a fear of consequences and not from a conviction of duty, and might with +the same propriety have been made to the martyrs who, for conscience' +sake, refused to repel their murderers with carnal weapons, as to +Christians who, for conscience' sake, refuse at this day to resist evil. +No Christian will pretend that defense with carnal weapons is not +criminal, if the gospel really forbids it, let the consequences of +nonresistance be what they may. For the requisitions of the gospel are +the rule of duty. But I presume the objection above stated arises +altogether from an apprehension of consequences rather than from regard +to duty. + +Every candid person must admit that this objection is of no force, until +the question whether the gospel does or does not prohibit resistance +with deathly weapons is first settled. It might, therefore, justly be +dismissed without further remark; but as mankind are often more +influenced by supposed consequences than by considerations of duty, and +as the objection is very popular, it may deserve a more particular +reply. + +In the first place, I would observe that the supposition of the objector +relates to a very extreme case, a case which has very rarely, if ever, +occurred to Christians holding to nonresistance with deathly weapons, +and it bears little or no resemblance to the general principles or +practices of war which are openly advocated and promoted by professing +Christians. Should an event like that supposed in the objection take +place, it would be a moment of surprise and agitation in which few could +act collectedly from principle. What was done would probably be done in +perturbation of mind. But war between nations is a business of +calculation and debate, affording so much time for reflection that men +need not act from sudden and violent impulse, but may act from fixed +principle. In this respect, therefore, war is a very different thing +from what is involved in the objection which does not in the least +affect the principles or practice of systematic warfare. It is not +uncommon to hear persons who are hopefully pious, when pressed by the +example and the precepts of Christ against war, acknowledge that most of +the wars which have existed since the gospel dispensation cannot be +justified on Christian principles; yet these very persons are never +heard to disapprove of the common principles of war, or to counteract +them by their lives and conversation before a wicked world; but, on the +contrary, they will often eulogize heroes, join in the celebration of +victories, and take as deep an interest in the result of battles as the +warriors of this world; and if their conduct is called in question, they +will attempt to justify it by pleading the necessity of self-defense, +and immediately introduce the above objection which is by no means +parallel with the general principles and practices of all wars. + +The truth is, war is a very popular thing among mankind, because it is +so congenial to their natural dispositions; and, however gravely some +men may, at times, profess to deplore its calamity and wickedness, it is +too evident that they take a secret pleasure in the approbation of the +multitude and in the fascinating glory of arms; and we have reason to +believe that this objection is often made merely to ward off the arrows +of conviction which would otherwise pierce their consciences. + +The objection, however, wholly overlooks the providence and promise of +God. Assassins do not stroll out of the circle of God's providence. Not +only is their breath in his hand, but the weapons they hold are under +his control. Besides, God's children are dear to him, and he shields +them by his protecting care, not suffering any event to befall them +except such as shall be for his glory and their good. Whoever touches +them touches the apple of his eye. He has promised to be a very present +help to them in every time of need, and to deliver them that trust in +him out of all their trouble. He will make even their enemies to be at +peace with them. 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? But if ye suffer for righteousness' sake, happy are +ye, and be not afraid of their terror, neither be troubled. If God be +thus for his children, who can be against them? Is not the arm of the +Lord powerful to save, and a better defense to all who trust in him than +swords and guns? Whoever found him unfaithful to his promises or feeble +to save? Are not the hosts of heaven at his command? Are not his angels +swift to do his will? "Are they not all ministering spirits sent forth +to minister for them who shall be heirs of salvation?" "The angel of the +Lord encampeth round about them that fear him, and delivereth them." If +the Lord is on their side, Christians have no cause to fear what man +can do unto them. Says the blessed Saviour, "Whosoever will save his +life shall lose it, and whosoever shall lose his life for my sake shall +find it." + +If consequences are rightly examined, they may prove to be of more +importance than at first supposed. If the gospel does forbid resistance +with deathly weapons, then he who saves his temporal life by killing his +enemy may lose his eternal life; while he who loses his life for +Christ's sake is sure of everlasting life. Thus the Christian, if he is +killed, goes to heaven; but the assassin, if he is killed, goes to hell, +and the soul of the slayer is in danger of following. Whoever kills +another to prevent being killed himself, does it on presumption; for, +whatever may be the appearances, God only can know whether one man will +assassinate another, before the event has taken place. Men, however, +seem to think little of killing or being killed by fighting, whether in +single combat or on the field of general battle, though they shudder at +the idea of being put to death by an assassin, unless they can inflict +or attempt to inflict on him the same evil. + +But the objection is usually made on the supposition that the doctrine +in question requires Christians to stand still and rather court the +dagger than otherwise. This is an unfair statement, for it would be +presumption to stand still when there was a chance of escape. Besides, +the Christian must act on the defensive, not with carnal, but with +spiritual weapons, which are more powerful when exercised in faith than +swords or spears. + +Probably no instance can be found of robbers murdering such as +conscientiously held to nonresistance. It is resistance that provokes +violence; forbearance and good will repress it. But if instances of this +kind may be found, it is no evidence against the doctrine in question +any more than against the principles of the Martyrs. God may, for wise +reasons, call away some of his children by the hands of murderers; if +so, instead of losing, they save their lives. + +_Objection second._ Self-defense, and, if necessary, with deathly +weapons, is the first law of nature. All the animal creation are armed +with means of defense, and the principles of the gospel are not contrary +to the principles of nature; therefore self-defense is not inconsistent +with Christianity. + +_Answer._ It is admitted that the laws of the gospel are not contrary to +the primitive laws of nature; but it is by no means granted that they +are consistent with the laws of corrupt nature. In consequence of the +revolt of man the earth was cursed for his sake. It appears probable +that before the fall of man animals were harmless and docile; and it is +not improbable that when the curse shall be removed, when the earth +shall be filled with righteousness and peace, the lion and the lamb may +literally lie down together. At present, indeed, the dove, the lamb, and +some other animals have no means of defense, unless flight be considered +such. And while warriors are figuratively represented by ferocious +beasts, real Christians are represented by lambs and doves. So far as +nature is made to speak fairly on the subject, it speaks in favor of the +doctrine which has been advocated. + +But corrupt nature strongly dictates many things quite contrary to the +precepts of the gospel; and no doctrine will be given up more +reluctantly by corrupt nature than that of the lawfulness of war, +because no doctrine is more congenial with the depraved feelings and +propensities of unsanctified men, for their "feet are swift to shed +blood; destruction and misery are in their ways, and the way of peace +have they not known; there is no fear of God before their eyes." + +_Objection third._ The precepts of the gospel are consistent with the +moral law, or the eternal nature of things, which is forever the +standard of right and wrong to all moral beings in the universe; and war +has been prosecuted consistently with this rule of right and wrong; +therefore war cannot be contrary to the precepts of the gospel. + +_Answer._ This is an objection founded on an undefinable something aside +from divine precept; yet as some terms in it have been much used in +polemic divinity by men of eminent talents and piety, whose praise is in +the churches, I think it neither proper nor modest to dissent from so +high authority without offering some reasons. I shall, therefore, make a +few general observations on what is called the moral law, the eternal +rule of right and wrong, or the nature of things; all of which phrases, +I believe, have been occasionally used by eminent writers as conveying +the same ideas. + +I cannot agree with such as suppose that a moral law or nature of things +exists independently of the will of God and is the common law of God and +man. It appears to me as inconsistent to suppose a law to exist without +a lawgiver as to suppose a world to exist without a creator. If God is +the only eternal and independent Being in the universe, and if all +things are the work of his power and goodness, then the supposition that +an eternal law exists independently of him appears to me to be absurd, +as on this supposition there exists a law without a lawgiver and an +effect without a cause. If God is not the author of all things, then +there must be more than one eternal cause of things. + +To suppose that the reason and fitness of things independently of the +will of God, either in his works, his providence, or word, can be a rule +of man's duty appears to me as inconsistent as to suppose that men might +institute divine worship from such fitness of things independently of +the existence of God; for the will of God to man seems as necessary to +lay a foundation of moral obligation and to direct man's obedience as +the existence of God is necessary to lay a foundation of religious +worship. Should it be asked whether the laws of God are not founded on +the eternal nature and fitness of things, I would answer that such a +supposition appears to me no more reasonable than to suppose that his +power is founded on the eternal capacity of things; for the capacity of +things has just as much reality and eternity in it to found the +omnipotence of God upon, as the reason and nature of things have to +found his infinite wisdom or justice upon. + +I therefore dissent from all standard of moral obligation which are +supposed to exist aside from, and independently of, the divine will; and +fully agree with the Assembly's Shorter Catechism, in the answer to +this question: "What is the duty which God requires of man? Answer: The +duty which God requires of man is obedience to his revealed will." +Should it, however, be said that things do exist aside from the divine +will, that it does not depend on the divine will, but on the nature of +things, that two and two make four, or that a thing cannot be in motion +and at rest at the same time, it is by no means admitted that this order +or constitution of things exists independently of God; but it is +believed to be as much the effect of his power and goodness as anything +else. And if God is not the author of all the laws both in the natural +and moral world, it may reasonably be inquired, who is? + +If God is the moral governor of the world, then all his laws over men, +as moral beings, must be moral laws; and to make a distinction between +the laws designed to regulate the moral conduct of men, and to call some +of them moral and others by different names, seems to me not necessary, +while I find no such distinction in the Scriptures. Because some of +God's laws were intended to be temporary, under certain circumstances, +they were no less of a moral nature on that account; neither was it any +less criminal to violate them. + +As created things are in some respects constantly changing, and as the +relations of things are often varied, so a law may be relatively right +at one time and relatively wrong at another. But as man is frail and +short-sighted, and is incapable of seeing the end from the beginning, he +is totally unable of himself to judge what is and what is not right, all +things considered; hence the necessity of a revelation from God to +direct his steps. + +That there is a fitness of things and a standard of moral right and +wrong cannot be denied; but, instead of being founded in a supposed +nature of things independent of God, it originates in the very nature +and perfections of God himself, and can never be known by man any +farther than the nature and perfections of God are known. A standard of +right and wrong independent of God, whether by the name of moral law or +nature of things, is what never has been and never can be intelligibly +defined. It is like a form without dimensions, like a foundation resting +on nothing. It is, therefore, in my opinion, as extravagant to talk of +an eternal nature of things, without reference to the laws of God, as it +would be to talk of an eternal wisdom or an eternal omnipotence, +independent of the existence of God. + +But if the statement of the objector is meant only to imply a rule of +right and wrong emanating from the nature and perfections of God, and +coincident with his laws, then, admitting the propriety of the terms +moral law, nature of things, etc., the objection, if it proves anything, +may prove quite too much for its advocates; for under certain +circumstances it has been consistent with this rule of moral right and +wrong utterly to exterminate nations, to destroy men, women, and +children, and show them no mercy. + +Besides, the whole force of the objection rests on the supposition that +no laws which have existed, and which were not contrary to the moral +law, can be abrogated under the Christian dispensation or be +inconsistent with the precepts of the gospel. It hence follows that +whatever has been morally right and lawful for men to do must forever +remain right and lawful to be done. This is a necessary result from the +premises; but no Christian can consistently subscribe to this. The +premises must, therefore, be unsound and the objection of no force. + +If literal sacrifices, slavery, and many other practices which are +totally abolished under the Christian dispensation were not contrary to +the moral law under the Old Testament economy, why may not the same be +true of war? Why may not the gospel forbid war as consistently as it can +forbid slavery? + +_Objection fourth._ The nature of religion and morality under the +ancient dispensation was the same as under the new. Love to God and man +was the substance of the law and the prophets; and though truth under +the former was inculcated more by types and ceremonies, yet the essence +of religion was the same under that as under the present dispensation; +and as war was not inconsistent with the nature and precepts of religion +then, it cannot be inconsistent with the nature and precepts of religion +now, under like circumstances. + +_Answer._ It is readily admitted that the essence of religion is the +same under the present as under the former dispensation, both requiring +at all times and in all actions holy exercises of heart in cordial +obedience to divine command; yet the laws for external conduct under the +two dispensations differ widely, and the practice of war involves much +of the external conduct of men. It was never right for men to indulge +unholy feelings in the act of war, but the external act was required as +a means of executing the divine vengeance; the gospel does not command, +but seems plainly to forbid, the external act of war. + +But to suppose that saints under the gospel can ever be placed in +circumstances like those of the ancient church is to suppose that they +may be put under the same typical economy which has vanished away, given +place to the substance, and ceased to be binding even on the natural +Israelites. To be in like circumstances they must also be made the +executors of God's wrath, to inflict vengeance, by his particular +command, on idolatrous and rebellious nations. The Israelites had the +same high authority to exterminate the Canaanites and subdue the +idolatrous nations about Palestine that the holy angels had to destroy +Sodom and Gomorrah. + +It is perfectly plain that if God should positively command Christians +to take the weapons of war and not only repel invasion but actually +exterminate nations, it would be their duty to obey, and a refusal would +be open rebellion against God. The Old Testament saints received such +commands, but Christians have no such authority, which makes a material +difference in circumstances. + +Some general observations relative to the different dispensations of the +church of God may illustrate this topic more fully. + +The Old Testament economy has sometimes, perhaps without reason, been +divided into the Adamic, Patriarchal, and Mosaic dispensations of the +church; but as the latter was more full and complete, and as the +distinction between the Mosaic and Christian dispensations is common, I +shall confine my remarks chiefly to that distinction, though I consider +the great distinction to be between the Old and New Testament economies. + +The Old Testament economy, in general, was typical of the New. Under the +former dispensation literal and temporal things typified spiritual and +everlasting things under the latter. The nation of Israel, chosen and +separated from all other nations, typified the true Israel of God, who +are chosen out of every nation and sanctified and set apart as a holy +nation and peculiar people, to offer up spiritual sacrifices to God. The +land of Canaan was a type of the heavenly Canaan. Jerusalem was a type +of the New Jerusalem from above. Mount Zion and the royal throne of +Israel, which were in Jerusalem, typified the heavenly Zion and the +throne of the true David who now reigns in glory. The sacrifices were +types of spiritual offerings. The Israelites had enemies within and foes +without, literal weapons of war and literal warfare, typical of +spiritual foes, spiritual armor, and spiritual warfare.[1] Their kings +were seated on the throne of the Lord (see 1 Chron. xxix. 23). At the +command of God they judged and made war and conquered their enemies and +thus typified the Son of God who is now on the throne of his Father +David, and who in righteousness judges and makes war and rides forth +conquering and to conquer. The ancient promises and threatenings were +mostly temporal, but typical of spiritual and everlasting promises and +threatenings. Doubtless the gospel was preached by types and figures +under the Old Testament economy, and the saints of old looked upon those +temporal things merely as shadows representing a more enduring +substance. When they looked upon Canaan, the land of promise, they +viewed it as a type of the heavenly Canaan, and confessed that they were +strangers and pilgrims on earth seeking a better country. When they +looked on the bleeding lamb they beheld, by the eye of faith, the Lamb +of God who taketh away the sins of the world. + +Thus we may see that almost the whole of the Old Testament economy was +typical and temporary, and not intended to be perfect and everlasting. +But under the gospel dispensation we have a new covenant and better +promises which are intended to be perfect and everlasting. It is +therefore more proper for those who live under this new and perfect +dispensation to look at the substance than at the shadow for a rule of +duty. Errors are often and easily propagated by reasoning from analogy +and introducing it as proof of sentiments instead of illustration. This +is frequently done in relation to the Old Testament economy and common +political government. It is not uncommon to hear ministers, in their +political sermons, reason and infer just as if there were a perfect +parallel between the Jewish theocracy and political governments, when at +the head of one was the Lord of hosts and at the head of the others are +but men; when one was the church of the living God, and the others are +but human institutions. They not unfrequently speak of God's driving out +the heathen before his American Israel and planting them in a goodly +land, as though there were a perfect parallel between the Americans +driving the Indians from their native soil and taking possession of it +themselves, without divine commission, and the Israelites going at the +express command of God and taking possession of Canaan. Thus they +endeavor to keep up a parallel between God's ancient church and civil +governments. The economy of God's ancient covenant people was by no +means a political institution in the popular sense, but it was a +dispensation of the church of God, and in its rites, ceremonies, and +government was typical of the kingdom of Messiah under his mediatorial +reign, and differed widely in its nature, origin, and design from mere +political governments; therefore all reasoning drawn from a supposed +analogy between them is specious and false. The Israelites had no +authority to enact laws or to alter God's laws one iota; their duty was +implicitly to obey them. + +But if Christians take their authority for going to war from the +practice of the Old Testament saints, their example will prove too much; +it will not only allow war, but _offensive war_ in its most dreadful +forms. + +_Objection fifth._ Abraham went to war, not like the Israelites at the +command of God, yet he met with the divine approbation when he returned +from the slaughter of the kings; he, therefore, must have acted on a +universal law still in force; and as Christians are called the children +of Abraham they ought, of course, to imitate his example in such things +as God approved. + +_Answer._ Abraham, like the Israelites, was under a typical dispensation +and practiced rites and ceremonies which were a shadow of good things to +come. That he acted without divine command, in the war referred to, is +more than we are warranted to say. He was a prophet and the friend of +God and probably was acquainted with the divine will on this subject. + +Christians are not called the children of Abraham because they imitate +his example in war, but because they exercise like precious faith with +him. If Christians are warranted to imitate the example of Abraham in +all things which were tolerated by God, then they may sacrifice cattle, +practice polygamy, and buy and hold slaves. But if they object to his +example as a rule of duty in these instances, why not object to his +example as a rule of duty in the case of war? + +But to say that he acted from some universal law still in force is +taking for granted the question in dispute, and cannot be admitted +without evidence. + +The war waged by Abraham against the kings was, I apprehend, offensive +rather than defensive; for Lot, his brother's son, whom he rescued, did +not then belong to his family or kingdom, but was separated from him and +was also a patriarch, a father of nations, and a prince or head over his +own house or kingdom. + +It appears very evident that offensive as well as defensive war was +tolerated under the patriarchal economy, as may be seen from the words +of the inspired Jacob when blessing his sons (Gen. xlviii. 22). That, +as well as the Mosaic dispensation, was typical, and doubtless war was +allowed under both for the same reasons. + +But there can be no doubt that whoever attempts to justify war by the +example of Abraham may equally justify the slavery of our fellow-men; +and whoever depends on his example for authority for engaging in war, to +be consistent, must advocate and defend the doctrine of slavery. + +_Objection sixth._ It appears to be a universal law of God that "whoso +sheddeth man's blood, by man shall his blood be shed." If one man, or +one nation, attacks another and sheds his blood, his own must be shed in +return. Hence this precept not only authorizes taking away the life of a +murderer, but authorizes nations to repel by war nations that wage war +against them. + +_Answer._ Whether this was a precept given to man as a rule of duty or +not is very questionable, though it has generally been so construed, at +least since the dark ages of the church; and it is still more +questionable whether it is a universal and perpetual law. + +If we attend to the phraseology of this decree of God, we shall find it +to be very different from that of the precepts, generally, delivered to +Moses. God did not say to Noah, as he often did to Moses, thou shalt do +this, or that, but he said, "_I will require the life of man_," etc. If +God had designed to delegate executive authority to Noah and his +descendants to execute retributive judgment on the manslayer, the +connection of the whole language must have been altered, for God +declared what he would do himself. It appears, therefore, to have been +God's _decree_, and the promulgation of _his_ law by which he would +inflict righteous judgment on the guilty; the penalty was intended as a +warning to deter mankind from violence, the sin for which the old world +was swept away. And I see no reason why this threatening should not be +considered parallel with the decrees of Christ,--that "all they that +take the sword shall perish with the sword; he that leadeth into +captivity shall go into captivity; he that killeth with the sword must +be killed with the sword; here is the faith and the patience of the +saints." Why the former should be considered as a rule of obedience for +man, and these latter passages not so, I am unable to say. "He that +killeth with the sword must be killed with the sword" is as positive as +"whoso sheddeth man's blood, by man shall his blood be shed." + +It may be observed that the faith and patience of the saints is here +spoken of in such a way as to imply that they exercised and manifested +their faith and patience when they were put to death by violence or +carried into captivity. And, indeed, how could their faith and patience +appear if they, like the wicked world, returned evil for evil, carried +into captivity, and killed with the sword? + +The original threatening has been fulfilled by the providence, and +sometimes by the express command, of God. As Noah was the head of the +new world and the father of nations, it seems to have had reference to +nations rather than to individuals; and all nations that have shed blood +in war must, in their turn, have their own blood shed; so that all they +that take the sword may perish with the sword agreeably to the +threatening made known to Noah, and to those announced by Christ. + +But, admitting that the law quoted in the objection was intended as a +rule of duty for man, it does not appear that it was designed to be +universal and perpetual. Before the flood no authority appears in any +sense to have been delegated to man to shed the blood of man. So far +from executing the penalty of death or causing it to be executed upon +Cain, who was of the wicked one and slew his brother, notwithstanding +his guilty forebodings, God threatened a sevenfold vengeance on him who +should presume to do it. + +Under the Mosaic dispensation many crimes were punishable with death +according to positive precept; but God, for wise reasons, did not always +have the penalty executed. David was guilty of murder and adultery, both +capital crimes; yet he was permitted to live. + +All kinds of vindictive punishment under the Christian dispensation +appear to be absolutely forbidden. By vindictive I mean that which is +intended to vindicate the law, as executing strict justice, and prevent +offenses only, as taking away life, but which is not designed to promote +the individual good of the person punished. That punishment which is +designed and which has a tendency to promote the good of the punished, +as well as to deter offenders, I consider to be strictly disciplinary or +corrective, and consistent with the spirit and precepts of the gospel. +Says an apostle, "Dearly beloved, avenge not yourselves, but give place +unto wrath: for it is written, Vengeance is mine; I will repay, saith +the Lord." "For the wrath of man worketh not the righteousness of God." +It has been said that this only forbids a revengeful temper, but this +evasion will not do; for Christians are here forbidden to do the very +thing which God declares he will do himself, and he does nothing but +what is holy. + +"Render to no man evil for evil," is a positive precept without any +limitation, and which admits of no evasion; and it must plainly rescind +the law of shedding man's blood because he had shed the blood of man. + +But the exclamation is often made, What, not punish a murderer with +death! Little do those who make this exclamation think that they +themselves also are sinners and that every sin deserves not only +temporal death but God's wrath and curse forever, and that they are in +like condemnation unless redeemed by the blood of the Lamb. For such, it +might be well to inquire if they know "what manner of spirit they are +of." + +The most prominent characteristic of Messiah's reign over men in this +world is mercy, since he has secured the rights and honor of the divine +government by the sacrifice of himself so that the guilty may live. He +has given his life as a ransom and taken the world into his hands as the +ruler, judge, and rewarder, and offers the chief of sinners mercy; and +the merits of his blood are sufficient to cleanse from all sin as well +against man as against God. And who can help being astonished at the +amazing difference between his laws and his dealings with men, and those +sanguinary laws of men according to which under the light of the gospel +they punish with death. + +The professed principle and design of these laws is strict justice; but +were men dealt with according to strict justice by him who rules above, +who would be able to stand? These laws of men accept no atonement for +capital offenses; no mercy is offered, for none is provided for those +who incur their penalty; but the gospel offers mercy to the chief of +sinners while it condemns those who reject the offers. Capital offenders +will never be condemned by civil governments for the rejection of +offered mercy, for no mercy is provided for them. How unlike the divine +government! But Christians are commanded to be merciful, as their Father +in heaven is merciful, who showers down blessings on the evil and +unthankful. Our Master has told us that with what judgment we judge we +shall be judged; and with what measure we mete it shall be measured to +us again; that if we forgive we shall be forgiven; and if we forgive not +we shall not be forgiven; and that if we show no mercy we shall have +judgment without mercy. + +Christians ought to ponder the subject well before they advocate the +consistency and safety of dispensing justice without mercy. Let them +learn what that meaneth, "I will have mercy and not sacrifice." + +_Objection seventh._ "Every purpose is established by counsel, and with +good advice make war"; "For by wise counsel thou shalt make war," etc. +Here war is recognized as a duty under certain circumstances, and the +manner in which it is to be undertaken is pointed out, viz., by wise +counsel. + +_Answer._ The inspired Proverbs are maxims of wisdom illustrated, for +the most part, by some familiar subject that existed at the time they +were delivered. The object here is not to inculcate the lawfulness of +war but the necessity of sound wisdom in relation to the actions of men; +and the subject of war appears to be introduced merely to illustrate +this idea. The counsel and wisdom of men in relation to their temporal +and worldly concerns are often worthy of imitation in reference to +spiritual things; for the children of this world are, in some sense, +wiser in their generation than the children of light, and the conduct of +worldly men is often very appropriately introduced to illustrate +Christian duty. Our Lord says, "What king, going to war with another +king, sitteth not down first, and consulteth whether he be able with ten +thousand to meet him that cometh against him with twenty thousand?" +Doubtless our Lord's design was to warn people to count the cost before +they professed to be followers of him, that they might not be deceived +and discouraged, and that they might act from principle and not from +hypocrisy. But he inculcated these things by referring to the example of +kings in their consultations about war. And it is believed that the +passages before cited are of similar import. These references to war, +being introduced merely for the illustration of other subjects, will no +more prove the lawfulness of war than the reference of the apostle to +the Olympic games, for illustration, will prove the lawfulness of those +heathen feats. But if this explanation should not be satisfactory, it +may be observed that the Proverbs were written under the Old Testament +economy which tolerated offensive as well as defensive war; whence it +does not appear that any war can be undertaken under the present +dispensation, "by wise counsel," except that which is spiritual; so that +if the ancient was typical of the new dispensation, then the passages +quoted will now apply only to spiritual warfare. + +_Objection eighth._ When the soldiers demanded of John the Baptist what +they should do, one of the directions which he gave them was to be +content with their wages. If their occupation had been unlawful, then he +would not have directed them to be contented with the wages of +wickedness. + +_Answer._ John the Baptist was under the Mosaic economy, the new +dispensation not having commenced. He was but the forerunner of the +Lord, a herald to sound his approach. But he gave the soldiers another +direction, viz., to "do violence to no man," obedience to which is +totally incompatible with war, as that is nothing else but violence. +Only hinder soldiers from doing violence to any man and you stop at once +the whole progress of war; therefore, if the directions of John are +insisted on as gospel authority, they will prove, probably, much more +against the lawfulness of war than in favor of it. + +_Objection ninth._ The Centurion and Cornelius were Christians and +soldiers and highly approved of God for their faith and piety; nor were +they directed by Christ or his apostles to renounce their profession; +therefore the profession of arms is not inconsistent with Christian +duty. + +_Answer._ They were first soldiers and then Christians; and we have no +evidence that they continued in the profession of arms; nor are we +warranted to say that they were not directed to renounce that +profession, as the Scriptures are silent on the subject. Peter, it +appears, tarried a number of days with Cornelius, and he doubtless +explained to him the spirit and precepts of the gospel; and it is very +probable that neither Cornelius nor the Centurion continued soldiers in +any other sense than they were soldiers of Christ, as the idolatrous +rites enjoined on the Roman soldiers were totally inconsistent with the +Christian character, aside from the unlawfulness of war itself. Besides, +the Roman soldiers were as often engaged in offensive as in defensive +war; therefore, if the argument has any force on the question, it will +tolerate not only defensive but offensive war, and also the idolatrous +rites of the Roman armies. + +_Objection tenth._ Our Lord paid tribute money, which went to support +military power, but he would not contribute to the support of a wicked +thing, therefore war is not inconsistent with Christianity. + +_Answer._ A distinguished trait of the Christian religion is peace. The +command is, "Follow peace with all men." "Blessed are the peacemakers: +for they shall be called the children of God." + +Our Lord set the example of giving no just cause of offense to any. +Tribute was demanded of him unjustly according to the existing laws, but +lest fault should be found, he wrought a miracle and paid it. Money is a +temporal thing, and belongs to the governments of this world, as the +various coins bear the ensign of the nation by whom they were made; but +the Christian's treasure is not in this world, and when the rulers of this +world call for that which bears their own image and superscription, +Christians have no right to withhold from them their dues, for they must +"render to Caesar the things that are Caesar's." For this cause they ought +to pay tribute and resign up temporal things without a murmur to temporal +governments, and leave it with Caesar to manage the things of Caesar. Thus +far are Christians warranted to act, from the example of Christ and the +precepts of the gospel; but how does the lawfulness of war follow from +Christians rendering to Caesar his due? Is it because some of the money +goes to support war? Probably, of the money which our Lord paid as much +went to the support of idolatry and the games of the day as to the support +of war. Now if the argument is sound, we may not only prove by it the +lawfulness of war but the lawfulness of idolatry and many other abominable +things practiced by the heathen governments. + +_Objection eleventh._ Our Lord, just before his crucifixion, commanded +his disciples to take swords, and, if any were destitute, to sell their +garments and procure them, as they would no longer have his personal +presence to protect them; and as they were to encounter great trials and +difficulties, they must, besides relying on providence, take all prudent +means for their defense and preservation. + +_Answer._ That our Lord did not direct them to take swords for +self-defense is evident because he told them that two were enough, and +because the disciples never made any use of them after their Master +directed Peter to put up his and pronounced a penalty on all who should +have recourse to swords afterwards. But the design seems to have been to +show by example in the most trying situation where self-defense was +justifiable, if in any case, that the use of the sword was utterly +prohibited under the gospel economy, and to show the criminality and +danger of ever using deathly weapons against mankind afterwards. If +Christ's kingdom had been of this world, then, he tells us, his servants +would have fought; but his kingdom being not of this world, the weapons +of their warfare were not carnal but spiritual. He therefore rebuked +them for their mistaken zeal, healed the wound they made, and forbade +the use of the sword. + +_Objection twelfth._ Christians are commanded to be in subjection to +civil rulers who are God's ministers to execute wrath on the wicked and +are ministers of good to the church; therefore Christians are bound to +take the sword at their command; for civil government is ordained of God +and civil rulers are not to bear the sword in vain, and Christians may +lawfully do what God ordains to be done. + +_Answer._ That civil government, so called in distinction from religious +government, is ordained by God is fully admitted, and also that God +ordains whatsoever comes to pass. But there is a great difference +between his decretive and his preceptive will. The former is not a rule +of duty for man without the latter; the latter is always a rule of duty. +This fact might be proved by a multitude of instances from Scripture. +Persons therefore may be very wicked in doing what God ordains to be +done, if they act without his command. + +That civil governments and civil rulers exist only by God's decretive +will, which is fulfilled by his providence and not by his preceptive +will, is evident because God has never authorized the appointment of +them or given any precepts or any commands as a code of laws to any +denomination or class of people as such, distinct from his own covenant +people or church; and this fact I beg leave to submit as a conclusive +evidence that civil governments and civil rulers exist only by God's +decretive will and not by his preceptive will. Under the ancient +dispensation no laws or directions were given to any class of men, as +such, other than God's own covenant people or church, unless some +special commands on singular occasions, or the general command to repent +and turn to God, be excepted. + +The king on the throne of Israel was as truly an officer in the church +of God as the high priest who entered into the holy of holies. Both were +set apart and anointed with the holy oil, at the command of God, and +both were types of the Son of God. The king as much typified his kingly +office as the priest did his priestly office. Both were necessary parts +of that complete shadow of good things then to come. + +Under the gospel dispensation no authority from God is to be found for +appointing and setting apart civil rulers, nor are there any directions +given to civil rulers, _as such_, how to conduct in their office, unless +those who rule in the church are called civil rulers. All the precepts +and directions in the gospel, excepting such as were special (as those +which related only to the apostles) or such as are universal (relating +alike to all men), are given to the disciples as members of Christ's +kingdom, who are not of this world, even as he was not of this world. + +The Son of God came into the world to set up the kingdom of heaven, +which is a perfect and everlasting kingdom and distinct from all other +kingdoms which are to be destroyed to give place to his divine and +heavenly reign. He came in the likeness of men, sin excepted, and laid +down his life a ransom for the world, and then rose a triumphant +conqueror, and in the complex character of God and man, as Mediator, he +took the universe, his purchased possession, into his hands as a +lawgiver, judge, and rewarder. He took the scepter when it departed from +Judah, and is exalted far above all principality and power and might and +dominion, and has a name above every name, all executive power in heaven +and earth being given to him as Mediator. Thus, as Mediator, the kingdom +of heaven is his kingdom. He reigns not only as King of kings and Lord +of lords but seated on the throne of his father David, he is forever +King in Zion and is head over all things to his church. His kingdom is +not of this world, neither are his subjects of this world, though some +of them are in it. + +He sent out his disciples to appear in a distinct character from the +world and to be a light to it by imitating his example and by exhibiting +his spirit and temper. They ought not to say, as the Jews did, that they +have no king but Caesar, for they have an everlasting King and kingdom +and laws perfect and eternal. They should, therefore, set their +affections on things above and not on things beneath. + +While the kingdoms of this world exist, Christians must remain in +captivity to them and must obey all their laws which are not contrary to +the laws of the gospel; otherwise they cannot remain peaceful, harmless, +and blameless in the midst of a wicked world before whom they must shine +as lights. + +Though the church is now in captivity, yet her redemption draweth nigh, +for God will soon "overthrow the throne of kingdoms," and the thrones +will be cast down and the princes of this world will come to naught. The +stone which was cut out of the mountain without hands will dash them to +pieces, as the potter's vessel is shivered, and will become a great +mountain and fill the whole earth; then the kingdom and the dominion and +the greatness of the kingdom under the whole heaven shall be given to +the people of the saints of the most high God whose kingdom is an +everlasting kingdom and of whose dominion there shall be no end. + +Though God, by his decree, has ordained civil governments and +established kingdoms, and will by his providence make them subservient +to the good of his church and people, and notwithstanding it is the duty +of Christians to be in subjection to them and pay tribute, yet it does +not follow that their genius and laws may not often be contrary to the +genius and laws of the gospel, and when they are so Christians must not +obey them nor count their lives dear to themselves. It should be +distinctly remembered that when Christians were exhorted and commanded +to be obedient to civil rulers, they were under heathen, idolatrous, +civil governments, and those civil governments were by no means +congenial with the spirit and precepts of the gospel; still Christians +were commanded to be in subjection to them; not, however, without +limitation, for they utterly refused obedience in many instances and +nobly suffered or died as martyrs. + +Thus civil government may be an ordinance of God, may be subservient to +the good of the church, may be an instrument in God's hands of executing +his wrath, and Christians may be bound to obey magistrates in all things +not contrary to the gospel; and yet it will not follow that Christians +may consistently with the gospel take up the sword or do anything to +countenance war. + +If it be the duty of Christians to take the sword and enter the field of +battle at the command of their civil rulers, then there could be no +impropriety in having armies wholly made up of real Christians, +especially since it is the duty of every man to become a Christian; and +as professing Christian nations are almost constantly fighting each +other, it would be perfectly proper for hosts of pious saints to be +daily engaged in shedding each other's blood. But how would it appear, +how does it appear, for those who have drunk into the same peaceful and +heavenly spirit, who are united together by the tender ties of the +Redeemer's blood, who are all members of the same family, and who hope +through divine grace to dwell together in everlasting love and +blessedness, to be fighting one another here with relentless fury? + +Let us contemplate the subject, in this point of view, a little further. +Suppose an English and an American frigate in the time of war, both +manned entirely with real Christians, should meet in a neutral port. +Ought they not then to conduct towards each other as brethren of one +common Lord? As they are all members of the same family and have all +been redeemed by the same blood, and sanctified by the same divine +spirit, they surely must have the most tender affection for each other, +and it would be highly proper for them to meet together for Christian +fellowship, worship, and communion. Suppose, then, that they +occasionally go on board each other's ships for religious worship; that +their chaplains lead in their devotions, using such petitions as +these--praying that they may be all of one heart and one mind in the +knowledge of Christ, knit together in the bonds of Christian love; that +they may have much of the wisdom from above which is first pure, then +peaceable, gentle, easy to be entreated; that they may do good to all as +they have opportunity, especially to the household of faith; that they +may be meek and gentle as lambs and harmless as doves; that they may be +kind and forgiving and that, like their Divine Master, they may return +good for evil and have their affections on things above and not on +things beneath; after which they unitedly partake of the symbols of +Christ's broken body and shed blood, and then part with the tenderest +tokens of Christian fellowship and love. They leave the port and meet +again at sea. It now becomes their duty, on the principles of war, +instead of meeting as Christian brethren, to meet as raging tigers and +discharge the flaming engines of death on each other; and in order to +perform "their duty to their God and country," they must exert all their +power and skill to destroy one another. The dreadful struggle and +carnage must be continued by both parties as long as both can fight. +When half of their crews are wallowing in their blood and expiring in +agonies, a violent effort must be made by one or both to board the other +and end the contest sword in hand. Those hands which recently saluted +each other with Christian love now plunge the envenomed steel into their +brethren's bosoms. At length one is vanquished and yields to the other. +Those who remain alive after the conflict again unite in prayer and give +thanks to God that he has given them courage and strength to fight so +nobly, and that he has shielded their lives in the hour of battle. Thus +they again resume their Christian fellowship and communion. This mutual +fellowship, communion, and love are perfectly consistent with Christian +character and are required by it. The conduct which has been supposed as +enemies when fighting is also entirely consistent with the principles of +war and with the character of warriors, and is such as would be highly +applauded and admired by the world. But is it not obviously and +perfectly absurd and perfectly incompatible with the principles of the +gospel for Christians to act in this twofold character? If, however, it +is the duty of Christians to obey the command of their rulers and engage +in war, then it would be perfectly proper for what has been supposed to +take place. Christians may one day surround the table of the Lord +together, and the next kill and destroy each other. + +The god of this world, not being yet chained down to hell, deceives the +nations and gathers them together to battle; but the children of peace, +the citizens of Zion, ought not to mingle with them or listen to the +deceiver. They should take to themselves not carnal weapons but the +whole armor of God, that they may be able to stand in an evil day and to +quench all the fiery darts of Satan. + +_Objection thirteenth._ To deny the right of the magistrate to call on +his subjects to take the sword is to deny that he is an avenger to +execute wrath, though the gospel expressly declares that he is. + +_Answer._ This conclusion does not follow unless it is a fact that God +cannot and does not actually make him the instrument of doing it, by his +providence, without his command; for, as we have already observed, men +may fulfill the decrees of God under his providence, without his +command, and be very criminal in the deed. God raised up the king of +Assyria and made him the rod of his anger, to chastise his people and to +execute wrath upon the ungodly nations around. "Howbeit he meant not so, +but it was in his heart to _cut off_ nations not a few." And God +declared, with reference to him, "that when he had performed his whole +work he would punish the fruit of his stout heart and the glory of his +high looks." It will not be contended that warlike nations are commanded +by God to destroy and trample down the nations of the earth as the dust +of their feet; yet, when they do so, they doubtless fulfill his high +decree and are avengers to execute his wrath on a wicked world. + +The beast represented in the Revelation with seven heads and ten horns +has generally been considered as an emblem of nations. These ten horns, +or powers, are to hate the great harlot of Babylon; to eat her flesh +and burn her with fire; and though they destroy the greatest enemy of +the church, and in this way are ministers of good to her, yet they +receive their power and their seat and their authority from the old +serpent, the dragon. And a magistrate or king may be a minister of good +to the church and an avenger to execute wrath, and still be very wicked +in the deed and use very unlawful means to accomplish the end. While he +fulfills the decree of Heaven, he acts not in obedience to the command +of God, but to the dictates of his own lusts and passions. + +_Objection fourteenth._ The passages of Scripture which have been quoted +against retaliation and which inculcate love to enemies and the +returning of good for evil have reference to individuals in their +conduct towards each other, but have no relation to civil government and +are not intended as a rule of duty for one nation towards another; they +therefore have no bearing on the subject of war. + +_Answer._ Those precepts of the gospel appear to be binding universally +without any limitation, and men have no right to limit that which God +has not limited. If the commands of the gospel are binding upon every +one in his individual capacity, then they must be binding upon every one +in any collective body, so that whatever is morally wrong for every +individual must be equally wrong for a collective body; and a nation is +only a large number of individuals united so as to act collectively as +one person. Therefore, if it is criminal for an individual to lie, +steal, quarrel, and fight, it is also criminal for nations to lie, +steal, quarrel, and fight. If it is the duty of an individual to be kind +and tender-hearted and to have a forgiving and merciful disposition, it +is likewise the duty of nations to be kind, forgiving, and merciful. If +it is the duty of an individual to return good for evil, then it is the +duty of nations to return good for evil. + +It is self-evident that individuals cannot delegate power to communities +which they do not possess themselves. Therefore, if every individual is +bound to obey the precepts of the gospel and cannot as an individual be +released from the obligation, then individuals have no power to release +any collective body from that obligation. To say that God has given to +nations a right to return evil for evil is begging the question, for it +does not appear and cannot be shown that God has restricted the precepts +of the gospel to individuals, or that he has given any precepts to +nations as such, or to any other community than his own covenant people +or church. This objection makes government an abstraction according with +the common saying, "Government is without a soul." + +No practice has a more corrupt tendency than that of attempting to limit +the Scriptures so as to make them trim with the corrupt practices of +mankind. Whoever, for the sake of supporting war, attempts to limit +these precepts of the gospel to individuals and denies that they are +binding upon nations destroys one of the main pillars by which the +lawfulness of war is upheld. The right of nations to defend themselves +with the sword is argued on the supposed right of individual +self-preservation; as it is said to be right for individuals to defend +themselves with deathly weapons, so it is lawful for nations to have +recourse to the sword for defense of their rights. But if these passages +are applicable to individuals and prohibit them from acts of +retaliation, and if the rights of nations are founded on the rights of +individuals, then nations have no right to retaliate injury. + +_Objection fifteenth._ Christians, with comparatively few exceptions, +have not doubted the lawfulness of war, and many have actually fought +and bled on the field of battle and considered themselves in the way of +their duty. And shall all our pious forefathers be condemned for +engaging in war? + +_Answer._ It is admitted that many pious people have engaged in war, but +they might have been in an error on this subject as well as on many +other subjects. Many of our pious forefathers engaged in the slavery of +their fellow-men, and thought themselves in the way of their duty; but +does it follow that they were not in an error? The circumstance that +multitudes defend a sentiment is no certain evidence of its truth. Some +of the reformers were objected to because the multitude were against +them. Popularity, however, ever has influenced and ever will influence +mankind more than plain gospel duty, until the earth shall be filled +with the abundance of peace. But notwithstanding this, it is not right +to follow the multitude to do evil. All ought to remember that they have +no right to follow the example of any one any further than that example +coincides with the example of Christ or the precepts of the gospel; all +other standards are fallible and dangerous. + +If real Christians have, from mistaken zeal, prayed against each other +and fought each other and shed each other's blood, this does not justify +war. + +_Objection sixteenth._ If Christians generally should adopt these +sentiments, it would be impossible for them to subsist in this world in +its present state, and if they did continue it must be in abject +slavery. They would become hewers of wood and drawers of water to the +tyrannical and oppressive, and would only encourage them in their deeds +of wickedness. The injustice of men must be restrained or the earth will +again be filled with violence. The necessity of the case is such that +mankind would be warranted to take up arms to maintain their rights and +repel oppressors, if the Scriptures were silent on the subject.[2] + +_Answer._ We have the history of the heathen world to teach us what +mankind are without the light of revelation. They are full of all +unrighteousness, covetousness, maliciousness; full of enmity, murder, +debate, deceit, malignity; they are proud, boasters, without natural +affection, implacable, unmerciful. Now the very design of the gospel is +to subdue and overcome these abominable passions and dispositions; not +however by returning violence for violence but by producing virtues +directly contrary. The great duty of Christians is to be a light to this +wicked world by exhibiting in their conduct and conversation the spirit +and temper of the gospel. If such were the practice of Christians, we +have reason to believe that wicked men would be overawed and deterred +from their violence in a great measure. Besides, if all real Christians +should utterly refuse to bear arms for the destruction of their +fellow-men, it would greatly diminish the strength and boldness of +warlike nations, so that it would be impracticable for them to prosecute +war with the vigor and fury that they now do. + +But if the gospel prohibits war, then to urge the necessity of the case +against the commands of God is open rebellion against his government as +well as total distrust of his word and providence. + +If Christians live in habitual obedience to God's commands, they have +the promise that all things shall work together for their good, and they +have no reason to fear them that kill the body and after that "have no +more that they can do." + +It is strange that Christians should have so great a reluctance to +suffer inconvenience in worldly things for the sake of the gospel. The +scoffs and persecutions of the world and the fear of the loss of worldly +things are powerful barriers against _Christian_ warfare. The gospel +teaches us that all who live godly in Christ Jesus shall suffer +persecution, and that through much tribulation the saints must enter +into the kingdom of heaven; and is it not plainly owing wholly to their +conformity to the world that they now suffer so little persecution and +practice so little self-denial? If there is reserved for them an eternal +weight of glory, what if they, like their Divine Master, should not have +where to lay their heads? If they are to inherit a crown of immortal +glory, what if they are called to suffer the loss of earthly things? If +they are hereafter to reign as kings and priests unto God, what if they +are not ranked among the great and honorable of the earth? If they +suffer with Christ, then will they also reign with him; but if they deny +him, he also will deny them; and if they are ashamed of him, he will +also be ashamed of them before his Father and the holy angels. Let +Christians then obey his commands and trust to his protection while they +resolutely abstain from the wicked practices of the world. + +_Objection seventeenth._ It is the duty of mankind to use means for the +preservation of life and liberty; they must till the ground, if they +expect a crop. It would be presumptuous for them to pray for and to +expect their daily bread without using such means as God has put in +their power to obtain it; and it would be equally presumptuous to expect +the preservation of their lives and liberties without using such means +to preserve and defend them as God has put into their hand; they must +act as well as pray. + +_Answer._ That using means is the duty of Christians, there can be no +doubt; but they must be such as God has appointed, and not such as human +wisdom may dictate. There is no dispute as to the propriety of using +means, but only as to the kind of means which Christians ought to use. +The weapons of their warfare are not carnal, but spiritual, and they are +mighty through God to the pulling down the strongholds of sin and Satan. +It is often said, If you wish to put a stop to war, spread the gospel +through the world. We would inquire, If the gospel tolerates war, how +will its universal diffusion put a stop to war? + +As has already been observed, it would be open rebellion to do what God +has forbidden, and high-handed presumption to ask his aid in the things +which he has prohibited. + +_Objection eighteenth._ Some ecclesiastical historians inform us that +Christians in the early ages of the church, though they contended so +firmly for the faith as to suffer martyrdom rather than submit to +idolatry, yet did not refuse to bear arms in defense of their country, +even when called upon by heathen magistrates, and their example ought to +have weight with us. + +_Answer._ The testimony of the early Fathers is entitled to regard, but +must not be considered as infallible authority, for they were men of +like passions with others and cannot be followed safely any farther than +they followed Christ. But the weight of their testimony on the subject, +I apprehend, will be found to stand directly against the lawfulness of +war on Christian principles. + +Erasmus, who was an eminent scholar, and who was probably as well +acquainted with the sentiments of the primitive Fathers as any modern +writer, in his _Antipolemus, or Plea against War_, replies to the +advocates of war as follows: "They further object those opinions or +decrees of the Fathers in which war seems to be approved. Of this sort +there are some, but they are only late writers, who appeared when the +true spirit of Christianity began to languish, and they are very few; +while, on the other hand, there are innumerable ones among the writers +of acknowledged sanctity which absolutely forbid war; and why should the +few rather than the many intrude themselves into our mind?" + +Barclay, who examined the writings of the Fathers on this subject, says, +"It is as easy to obscure the sun at midday as to deny that the +primitive Christians renounced all revenge and war." + +Clarkson, who also examined the Fathers, declares that "every Christian +writer of the second century who notices the subject makes it unlawful +for Christians to bear arms." + +Clarkson has made copious extracts from the writings of the Fathers +against war, a few of which, as quoted by him and others, shall be +inserted here. + +Justin Martyr and Tatian both considered the devil the author of war. + +Justin Martyr, while speaking of the prophecies relating to the days of +peace, says, "That this prophecy is fulfilled you have good reason to +believe, for we who in times past killed one another do not now fight +with our enemies." Clarkson adds, "It is observable that the word +'fight' does not mean to strike, beat, or give a blow, but to fight in +war; and the word 'enemy' does not mean a common adversary who has +injured us, but an enemy of state." + +Irenaeus says that Christians in his day "had changed their swords and +their lances into instruments of peace, and that they knew not how to +fight." + +Maximilian and a number of others in the second century actually +suffered martyrdom for refusing, on gospel principles, to bear arms. + +Celsus made it one of his charges against the Christians that they +refused to bear arms for the Emperor. Origen, in the following century, +admitted the fact and justified the Christians on the ground of the +unlawfulness of war itself. + +Tertullian, in his discourse to Scapula, tells us "that no Christians +were to be found in the Roman armies." + +In his declaration on the worship of idols he says, "Though the soldiers +came to John and received a certain form to be observed, and though the +Centurion believed, yet Jesus Christ, by disarming Peter disarmed every +soldier afterwards; for custom can never sanction an illicit act." + +Again, in his _Soldier's Garland_, he says: "Can a soldier's life be +lawful, when Christ has pronounced that he who lives by the sword shall +perish by the sword? Can one who professes the peaceable doctrine of the +gospel be a soldier when it is his duty not so much as to go to law? And +shall he who is not to avenge his own wrongs be instrumental in bringing +others into chains, imprisonment, torment, and death?" + +He tells us, also, that the Christians in his day were sufficiently +numerous to have defended themselves if their religion had permitted +them to have recourse to the sword. + +There are some marvelous accounts of Christian soldiers related by +Eusebius; but Valesius, in his annotations on these accounts, has +abundantly proved them to be fabulous, though he was not opposed to war +and could have had no other object but to support the truth. Eusebius, +in his orations on Constantine, uses such extravagant adulation, which +falls but little short of idolatry, that his account of Christian +warriors ought to be received with great caution, especially when we +recollect that church and state were, in his day, united. + +On the whole, it is very evident that the early Christians did refuse to +bear arms, and although one of their objections was the idolatrous rites +connected with military service, yet they did object on account of the +unlawfulness of war itself. + +We have no good evidence of Christians being found in the armies until +we have evidence of great corruption in the church. But admitting that +we had good evidence that there were professing Christians in the army +at an early period of the church, I apprehend it would be of little +importance, for the idolatrous rites and ceremonies of the heathen +armies were of such a nature as to be totally inconsistent with +Christian character, and the example of idolatrous Christians surely +ought to have no weight. + +Some objections of less importance might be stated which have from time +to time been made against the sentiments here advocated; but to state +and reply to everything that might be said is not necessary. Specious +objections have been and still are made to almost every doctrine of +Christianity. Mankind can generally find some plausible arguments to +support whatever they wish to believe. The pleas in favor of war are +very congenial with the natural feelings of the human heart, and unless +men will examine with a serious, candid, and prayerful disposition to +ascertain the truth as it is in Jesus, they will be very likely to +imbibe and defend error.[3] + +The writer, though far from supposing that everything he has said on a +subject that has been so little discussed is free from error, is +conscious of having endeavored to examine it with seriousness and +candor, and feels satisfied that the general sentiments he has advanced +are according to godliness. He sincerely hopes that every one who may +peruse these pages will do it in the meek and unbiased spirit of the +gospel, and then judge whether war can be reconciled with the lamblike +example of Christ; whether it is really forgiving the trespasses of +enemies, loving and doing them good, and returning good for evil; for if +it is not, it is unquestionably inconsistent with the spirit and the +precepts of Christianity. + +All who earnestly desire and look for the millennial glory of the church +should consider that it can never arrive until the spirit and practice +of war are abolished. All who love our Lord Jesus Christ in sincerity +cannot but ardently desire that wars may cease to the ends of the earth +and that mankind should embrace each other as brethren. If so, is it not +their duty to do all in their power to promote so benevolent an object? +Ought not every individual Christian to conduct in such a manner that if +every other person imitated his example it would be best for the whole? +If so, would they not immediately renounce everything that leads to wars +and fightings and embrace everything which would promote that glorious +reign of righteousness and peace for which they earnestly hope, long, +and pray? "The work of righteousness shall be peace, and the effect of +righteousness, quietness and assurance forever." + +FOOTNOTES: + +[1] Says the Rev. Dr. Scott, in his Essay, p. 422: "We ought not +therefore to fear our enemies because he will be with us, and if God be +for us, who can be against us? Or who can doubt but he that is in us is +greater than he that is in the world? This was typically intimated in +the promises made to Israel respecting their wars with the Canaanites +and other nations, which were shadows and figures of the good fight of +faith." Bishop Horne, in his preface to the Psalms, views the subject in +the same light. + +[2] All these objections introduced are carefully selected from some of +the ablest advocates for the lawfulness of war. + +[3] The last point American Christians will give up is the justification +of their fathers in the War of the Revolution. + + + + +HYMN + +SUGGESTED BY THE PRECEDING TRAIN OF THOUGHT, AND APPENDED TO THE +ORIGINAL EDITION OF THE ESSAY ON WAR + + Great Sun of glory, rise and shine, + Dispel the gloom of night; + Let the foul spirits stretch their wings, + And fly before thy light. + + Rebuke the nations, stop their rage, + Destroy the warrior's skill, + Hush all the tumults of the earth; + O speak! say, "Peace, be still." + + Break, break the cruel warrior's sword, + Asunder cut his bow, + Command him by thy sovereign word + To let the captives go. + + No more let heroes' glory sound, + No more their triumphs tell, + Bring all the pride of nations down-- + Let war return to hell. + + Then let thy blessed kingdom come, + With all its heavenly train, + And pour thy peaceful spirit down, + Like gentle showers of rain. + + Then shall the prowling beasts of prey, + Like lambs be meek and mild; + Vipers and asps shall harmless twine + Around the weaned child. + + The happy sons of Zion sit + Secure beneath their vines; + Or, shadowed by their fig-tree's tops, + Shall drink their cheering wines. + + The nations to thy scepter bow, + And own "thy gentle sway"; + Then all the wandering tribes of men + To thee their tribute pay. + + Angelic hosts shall view the scene, + Delighted, spread their wings; + Down to the earth again they fly, + And strike their lofty strings. + + The listening nations catch the sound, + And join the heavenly choir, + To swell aloud the song of praise, + And vie with sacred fire. + + "Glory to God on high!" they sound, + In strains of angels' mirth; + "Good will and peace" to men, they sing, + Since heaven is brought to earth. + + + + +THE MEDIATOR'S KINGDOM NOT OF THIS WORLD: BUT SPIRITUAL + +BY AN INQUIRER + + The writer of the following pages has, for a considerable time, + doubted the propriety of some of the common practices of + Christians. To satisfy himself he has, if he is not deceived, + candidly and diligently examined the Scriptures with a view to + ascertain and practice the truth. After considerable inquiry his + doubts increased. He then applied to some highly respectable and + pious friends, who frankly acknowledged that they had never + fully examined the subject, as they had never had any doubt + concerning it. They judged the matter weighty and advised him to + arrange his thoughts and commit them to paper. This he has + endeavored to do as well as a very infirm state of body and a + press of commercial business would admit. After submitting what + he had written to some of his friends, they unanimously advised + him to lay it before the public, hoping that it might have a + tendency to call the subject into notice and lead to a more + complete and full examination. With this view he has ventured to + commit the following sheets to the press. He has only to beg + that the Christian who may take the trouble to read them will + not be so solicitous to reply to the arguments as to examine and + illustrate the truth. + +The kingdom of our glorious Mediator is but little noticed in the world, +yet it is precious in the eyes of the Lord. The Lord hath chosen Zion. +She is the redeemed of the Lord. He hath said, he who touches her +touches the apple of his eye. She is purchased by the blood of the Lamb, +sanctified by the Spirit of grace, and defended by the arm of +Omnipotence. Notwithstanding she may still be covered with sackcloth, +the days of her mourning have an end. The Lord will raise her from the +dust and make her an eternal excellency and the joy of many generations. +The mystical body of Christ is composed of that innumerable company +which no man can number,--out of every nation and kindred and people and +tongue,--which will finally stand before the throne of God and the Lamb, +clothed with white robes and palms in their hands. It is but one body, +although composed of many members. The temple, which was a symbol of the +church, was composed of many stones, although but one building. The +spiritual temple is built of lively stones upon the foundation of the +apostles and prophets, Jesus Christ himself being the chief corner +stone. This spiritual temple will continue to rise under different +dispensations until the elect are gathered together from the four winds +of heaven and the top stone is carried up with shouts of Grace, Grace, +unto it! + +The Mediator's kingdom is not of this world. "Jesus answered, My kingdom +is not of this world: if my kingdom were of this world, then would my +servants fight, that I should not be delivered to the Jews" (John xviii. +36). In remarking upon these words we are naturally led to consider, + + I. What the Mediator's kingdom is. + II. Its nature. + III. Its laws. + +From which we propose to make several inferences and illustrations for +improvement. + +Agreeably to the arrangement of our subject, we shall first endeavor to +ascertain what the kingdom of the Mediator is; or that kingdom which he +so emphatically calls "My Kingdom," in distinction from all other +kingdoms. "Jesus answered, My kingdom----" Our glorious Mediator takes +to himself the majesty of a sovereign and claims a kingdom. In his +mediatorial character he possesses, in an extensive sense, universal +empire. He is exalted far above all principality and power and might and +dominion, and has a name which is above every name. He is King of kings +and Lord of lords. He is not only king on his holy hill of Zion but +rules amongst the nations. He is, however, in an appropriate sense, king +of saints under the gospel dispensation, as he governs the worlds with a +view to his own glory and their exaltation. + +That the church, under the gospel dispensation, is in a special manner +the kingdom of heaven or the kingdom which Christ so often called his +kingdom appears evident (it is thought) from many passages of Scripture. +The prophet Daniel, while interpreting the symbols of the four great +empires which were to arise in the earth, adds that "in the days of +these kings shall the God of heaven set up a kingdom which shall never +be destroyed." This kingdom could not be the Church Universal, for that +was established in the family of Adam and had continued without being +broken in a line of holy men down to the prophet's day. It must +therefore have a special reference to something future. When John the +Baptist came preaching, he said, "Repent ye, for the kingdom of heaven +is at hand," fully implying that it had not then commenced. He preached +repentance preparatory to ushering in that kingdom which the God of +heaven was about to set up. In the days of the fourth great kingdom +mentioned in the prophecy of Daniel the Lord Jesus Christ came into our +world to establish his kingdom. As he entered upon his ministry he +declared that the time was fulfilled and that the kingdom of God was at +hand. When he first commissioned his disciples and sent them forth to +preach, he directed them to say to their hearers, "The kingdom of God is +come nigh unto you." In speaking of John the Baptist, he says, He was +the greatest of prophets; but adds, "He that is least in the kingdom of +God is greater than he"; which must be conclusive evidence that John the +Baptist was not in the kingdom of God. At the Last Supper, after our +Lord had blessed and partaken of the bread, he said to his disciples, "I +will not any more eat thereof until it be fulfilled in the kingdom of +God." In like manner, after taking the cup, he said, "I will not drink +of the fruit of the vine until the kingdom of God shall come." All of +which seems fully to imply that the kingdom which the God of heaven was +about to set up did not commence before the gospel dispensation. Christ +came under the Mosaic dispensation, that is, under the law, to redeem +those who were under the law, by the sacrifice of himself; "and being +found in the fashion of a man, he humbled himself, and became obedient +unto death, even the death of the cross. Wherefore God hath highly +exalted him, and hath given him a name which is above every name." After +he arose from the dead he appeared to his disciples "by many infallible +proofs, being seen of them forty days, and speaking of the things +pertaining to the kingdom of God." "And Jesus came and spake unto them, +saying, All power is given unto me in heaven and in earth. Go ye +therefore, and teach all nations, baptizing them in the name of the +Father, and of the Son, and of the Holy Ghost: teaching them to observe +all things whatsoever I have commanded you: and, lo, I am with you +always, even unto the end of the world. Amen." Here we see the Mediator +possessing a kingdom and giving laws to his subjects and commanding +obedience. Although his kingdom was then small, like a little leaven, +yet it had the power to leaven the whole lump. The stone which was cut +out of the mountain without hands will become a great mountain and fill +the whole earth. Every knee must finally bow to his scepter and every +tongue confess that he is Lord to the glory of God the Father. + +From this concise view of the subject we conclude that the kingdom of +God, or Christ's kingdom, is in a special manner the gospel dispensation +which was not completely established until after the resurrection of our +Lord. + +II. The next point of inquiry is its nature. "Jesus answered, My kingdom +is not of this world." By this we understand the Mediator's kingdom, not +being of this world, supposes that its nature, its laws, and its +government are all distinct from the nature, laws, and governments of +this world. That the Mediator's kingdom is not of this world, but +spiritual, heavenly, and divine, will fully appear, it is apprehended, +from the following reasons. + +1st. From the character of the King. He was not born like the kings of +the earth. He was the Son of the living God and Heir of all things. He +was conceived by the power of the Holy Ghost and born of a virgin. His +birth was not celebrated with the earthly pomp of princes, but by a few +humble shepherds and a choir of angels. His palace was a stable and his +cradle a manger. When a child he was not amused with toys, but was about +his Father's business. When he was dedicated to his ministry, it was not +by the appointment of kings, or the consecration of bishops, but by the +baptism of his humble forerunner, and the descent of the Holy Ghost in a +bodily shape like a dove, and a voice from the excellent glory, saying, +"This is my beloved Son, in whom I am well pleased." His companions were +the despised fishermen of Galilee and the angels of heaven. He was "a +man of sorrow and acquainted with grief"; yet he was the eternal Son of +the eternal Father. Nature owned his voice and devils trembled at his +power; but he was despised and rejected of men. When he fed the hungry +multitude, they were gratified with the loaves and fishes and sought to +make him a king; but he departed out of the place; for his kingdom was +not of this world. When Satan, the god of this world, offered him all +the kingdoms of this world and the glory of them if he would only fall +down and worship him, he rebuked him with holy contempt and said, Get +thee hence, Satan; for his kingdom was not of this world. The Mediator +did not intermeddle with the affairs of the governments of this world; +for his kingdom was not of this world. When he was solicited to command +a brother to divide his earthly substance, instead of complying with the +request he only gave a pointed admonition and said, "Man, who made me a +judge, or a divider, over you?" When his enemies endeavored to catch him +in his words by extorting from him something unfavorable to the laws of +Caesar, Jesus answered them and said, "Render to Caesar the things which +are Caesar's, and to God the things which are God's." When they demanded +of him tribute, and that unjustly, according to their own laws, he paid +it without a murmur, to set an example of peace and quietness for his +disciples. In all things he avoided interfering or meddling with the +governments of this world. + +2dly. From the representations of the Bible, "The kingdom of God is +righteousness, peace, and joy in the Holy Ghost." The Mediator's kingdom +is founded in right. His scepter is a right scepter. He rules in +righteousness. "The unrighteous shall not inherit the kingdom of God." +Righteousness is opposed to all injustice, oppression, and cruelty; it +regards the rights of God and man; it requires love to the Lord our God +with all our heart, with all our mind, and with all our strength, and to +our neighbors as ourselves. His kingdom is a kingdom of peace; he is the +Prince of Peace. At his birth the angels sang, "Peace on earth, and good +will to men." Peace is opposed directly to all contention, war, and +tumult, whether it regards individuals, societies, or nations. It +forbids all wrath, clamor, and evil speaking. It forbids the resistance +of evil or retaliation, and requires good for evil, blessing for +cursing, and prayer for persecution. Our glorious Mediator not only +exhibited a pattern of peace in his life but preached peace in the great +congregation. His last and richest legacy to his disciples was the gift +of peace: "My peace I leave with you, my peace I give unto you: not as +the world giveth, give I unto you." Christ came in the power of the +Spirit, and was full of the Holy Ghost. It is the communion of the Holy +Ghost which fills the kingdom of heaven with that joy which is +unspeakable and full of glory. "Except a man be born of the Spirit, he +cannot enter into the kingdom of heaven." Finally, we have his own +express declaration, "My kingdom is not of this world." + +From what has been said it may be concluded that the Mediator's kingdom +is, in a special sense, the gospel dispensation, or the kingdom of +heaven, and that it is not of this world, but spiritual, heavenly, and +divine. And this brings us to notice, + +III. The laws by which it is governed. It is governed by the same laws +which regulate the heavenly hosts. "Be ye therefore perfect, even as +your Father in heaven is perfect," is the command of our Divine Master. +It is the kingdom of heaven. "Jesus said, My kingdom is not of this +world: if my kingdom were of this world, then would my servants fight, +that I should not be delivered to the Jews." The laws of the Mediator's +kingdom require supreme love to God. Jesus said, "Thou shalt love the +Lord thy God with all thy heart, and with all thy soul, and with all thy +mind; this is the first and great commandment." This implies right +apprehension of his being and perfections, and supreme love to his word +and delight in his law, such as the sweet singer of Israel expressed: O +how I love thy law! it is my meditation day and night. It implies +unlimited confidence in God and unshaken belief in the testimony he has +given of his Son and a spirit of filial obedience to all his precepts. + +The laws of the Mediator's kingdom require love to man: "Thou shall love +thy neighbour as thyself." This prohibits rendering to any man evil for +evil; but, contrariwise, it demands blessing. It utterly forbids wrath, +hatred, malice, envy, pride, revenge, and fighting; but requires, on the +contrary, meekness, forgiveness, long-suffering, tenderness, compassion, +and mercy. The subjects of the Mediator's kingdom are commanded to do +good to all as they have opportunity; but especially to those of the +household of faith. This command extends not only to the gentle and kind +but to the disobedient and froward; to friends and to enemies. "If thine +enemy hunger, feed him; if he thirst, give him drink," is the command of +our Lord. This injunction, it is apprehended, is directly opposed to +resisting the oppression of enemies by force. Jesus said, "If my kingdom +were of this world, then would my servants fight"; but, instead of +avenging wrongs, the explicit direction is "to overcome evil with good." +The Mediator is the only avenger of the wrongs done to his subjects: +"For it is written, Vengeance is mine, and I will repay, saith the +Lord." In a special manner the subjects of the Mediator must love the +brethren. They must visit the widow, the fatherless, and the afflicted, +and live unspotted from the world. The Lord accepts every act of +kindness done to the brethren as done to himself, and regards every act +of injustice, cruelty, and revenge towards them as expressed towards +himself. He considers them his own property, the purchase of his blood. +He will, therefore, not only be their portion but their defense; a wall +of fire round about them and a glory in the midst. The Mediator sits as +King upon his holy hill of Zion, and is swaying his scepter in +righteousness throughout his vast dominions. + + * * * * * + +Having very briefly considered what the Mediator's kingdom in a special +manner is, its nature and its laws, we now pass, as was proposed, to +make several inferences and illustrations. + +1st. If the Mediator's kingdom is in a special manner the gospel +dispensation, and its nature and laws are not of this world, but +spiritual, heavenly, and divine, then we may infer that the kingdoms of +this world are not united to the kingdom of our Lord, but are opposed to +it. If they are not for him, they are against him; and if they gather +not with him, they scatter abroad. They must, therefore, be at war with +the Lamb; but the Lamb shall overcome them, for he hath on his vesture +and on his thigh a name written, King of kings and Lord of lords. The +great conflict in our world is between the kingdom of the Mediator and +the kingdom of Satan; but the victory is not uncertain. Although the +"heathen rage, and the people imagine a vain thing, the kings of the +earth set themselves, and the rulers take counsel together, against the +Lord, and against his Anointed, saying, Let us break their bands +asunder, and cast away their cords from us. He that sitteth in the +heavens shall laugh: the Lord shall have them in derision. Then shall he +speak to them in his wrath, and vex them in his sore displeasure." "Out +of his mouth goeth a sharp sword, that with it he should smite the +nations; and he shall rule them with a rod of iron: and he treadeth the +winepress of the fierceness and wrath of Almighty God." + +The Psalmist, by the Holy Ghost, says of Christ, "Thou shalt break them +with a rod of iron; thou shalt dash them to pieces like a potter's +vessel." Again, "He shall cut off the spirit of princes; he is terrible +to the kings of the earth." Isaiah, by the revealing spirit, had the +scenes of futurity opened to his view. He saw the glorious Redeemer +marching through the earth in the greatness of his power; for he saw, by +prophetic vision, the great day of his wrath appear, and none but his +redeemed were able to stand. In view of the dreadful scene his soul was +filled with astonishment, and he exclaims: "Who is this that cometh from +Edom, with dyed garments from Bozrah? this that is glorious in his +apparel, travelling in the greatness of his strength? I that speak in +righteousness, mighty to save. Wherefore art thou red in thine apparel, +and thy garments like him that treadeth in the winefat? I have trodden +the winepress alone; and of the people there was none with me: for I +will tread them in my anger, and trample them in my fury; and their +blood shall be sprinkled upon my garments. For the day of vengeance is +in my heart, and the year of my redeemed is come. I looked, and there +was none to help; and I wondered there was none to uphold: therefore +mine arm brought salvation unto me; and my fury, it upheld me. And I +will tread down the people in my anger, and make them drunk in my fury, +and I will bring down their strength to the earth." From this it appears +that the nations of the earth will be gathered like the grapes of a +vineyard, and cast into the great wine press of the wrath of God +Almighty; and the great Redeemer will thresh them in his anger and +trample them in his fury. Their destruction must be inevitable if their +laws and governments are directly opposed to the Mediator's kingdom. +When he shall come out of his place to shake terribly the nations of the +earth, then the _earth_[4] will no longer cover the blood of the slain; +for he will make inquisition for blood, and write up the nations. Then +he will stain the pride of all glory and bring into contempt all the +honorable of the earth. The nations will be like stubble before the +devouring fire, and will be chased away like chaff before the whirlwind, +and no place will be found for them. + +The interpretation of the symbols of the four great empires by the +prophet Daniel fully confirms this idea. In first describing the vision +to Nebuchadnezzar he says: "Thou sawest till that a stone was cut out +without hands, which smote the image upon his feet that were of iron and +clay, and brake them to pieces. Then was the iron, the clay, the brass, +the silver, and the gold, broken to pieces together, and became like +the chaff of the summer threshingfloors; and the wind carried them away, +that no place was found for them: and the stone that smote the image +became a great mountain, and filled the whole earth." The prophet thus +interprets the vision: "And in the days of these kings shall the God of +heaven set up a kingdom, which shall never be destroyed: and the kingdom +shall not be left to other people, but it shall break in pieces and +consume all these kingdoms, and it shall stand for ever. Forasmuch as +thou sawest that the stone was cut out of the mountain without hands, +and that it brake in pieces the iron, the brass, the clay, the silver, +and the gold; the great God hath made known to the king what shall come +to pass hereafter." + +Thus we see that the kingdoms of the world by not submitting to the +kingdom of our Lord, but by making war with the Lamb, are devoted to +awful destruction, for the Lamb will overcome them. His kingdom will +stand, for it is an everlasting kingdom; and of his dominion there shall +be no end. The gospel dispensation (or the kingdom of heaven) must +remain forever, as it is governed by the same spirit which prevails in +the eternal fountain of blessedness himself. It is therefore +emphatically called the kingdom of God not only in distinction from the +kingdoms of this world but in distinction from all the other +dispensations of the church. It is not of this world; it is the kingdom +of heaven,--the reign of righteousness, peace, and joy in the Holy +Ghost. + +2. If the Mediator's kingdom is not of this world, but spiritual, +heavenly, and divine, and the kingdoms of this world are opposed to it, +then we may infer that the kingdoms of this world must belong to the +kingdom of Satan. There are but two kingdoms in our world. At the head +of one is the Mediator, and at the head of the other is Satan. Satan is +the god of this world and reigns without a rival in the hearts of the +children of disobedience. He is the prince of the power of the air. All +the kingdoms of this world and the glory of them are given to him[5] +until the time that God shall write up the nations and make inquisition +for blood. Then the great battle of God Almighty will be fought, and the +beast and the false prophet will be cast into a lake of fire; and Satan +will be bound a thousand years; and the saints will take the kingdom and +possess it; and wars shall cease from under heaven. After the thousand +years Satan will again be let loose, "and shall go out to deceive the +nations which are in the four quarters of the earth, Gog and Magog, to +gather them together to battle: the number of whom is as the sand of the +sea." "And the devil who deceived them was cast into the lake of fire +and brimstone, where the beast and the false prophet are, and shall be +tormented day and night for ever and ever." Thus it appears that Satan +is the mainspring of all warlike powers, and when he is bound wars will +cease; but as soon as he is again let loose they will rage. The writer +is sensible that this will be a very unpopular doctrine with the men of +this world, and with those worldly Christians who are struggling and +teasing and panting for the profits and the honors of this world. If it +is a fact that the nature and laws of the Mediator's kingdom are +diametrically opposite to the kingdoms of this world, then the inference +is irresistible that the kingdoms of this world belong not to the +kingdom of our Lord but to the kingdom of Satan; and however unsavory +the truth may be, it ought not to be disguised. Satan is the strong man, +but the Mediator is the stronger, and he will bind him and spoil his +goods. The Son of God was manifested that he might destroy the works of +the devil. When he shall destroy the rage of the nations and the tumult +of the people, then Satan's goods will be spoiled. When Satan is cast +into the bottomless pit, tumult and war will retire with him back to +hell; and instead of the blast of the trumpet and the groans of the +dying will be heard the shouts of the saints and the songs of the +redeemed. Then will be "heard as it were the voice of a great multitude, +and as the voice of many waters, and as the voice of mighty thunderings, +saying, Alleluia, for the Lord God Omnipotent reigneth." + +3. If the Mediator's kingdom is not of this world, and the kingdoms of +this world are under Satan's dominion, then we may infer the great +impropriety of the subjects of the Mediator's kingdom using the weapons +of this world and engaging in tumults, wars, and fightings. "Jesus +answered, My kingdom is not of this world: if my kingdom were of this +world, then would my servants fight, that I should not be delivered to +the Jews." The Jews expected in their Messiah a temporal prince; but +because his kingdom was not of this world they crucified the Lord of +life and glory. Had he only appeared in the pomp of this world and in +the splendor of a temporal conqueror to vanquish the Romans who were in +possession of their earthly Canaan and oppressing their nation, they +would immediately have rallied round his standard and followed him to +earthly conquest and glory. He was apparently too inattentive to their +rights and liberties (which the patriots of this world now emphatically +call their dearest interests). They said, "If we let him alone, all men +will believe on him; and the Romans shall take away both our place and +our nation." It may be asked, Why were the Jews apprehensive, if all men +should believe on him, the Romans would take away both their place and +their nation? The answer does not appear difficult. They doubtless +perceived that both his life and precepts directly opposed rendering +vengeance to their enemies; and, on the contrary, demanded nothing less +than love to their enemies, good for evil, and blessing for cursing. +This they could not endure, as it directly opposed their carnal desires +and filled them with malice against the Prince of Peace. They might, +with much greater propriety than any nation under the gospel light, have +said, "Shall we imbibe this pusillanimous spirit of doing good to those +who oppress us and tamely bend our necks to the yoke of tyranny and +suffer our dearest interests to be wrested from us without once making a +struggle to defend them? Rather, let us arise and fight manfully, and +defend our liberties or die gloriously in their vindication." We say +they might, with much greater propriety, have made these declarations +than any under the light of the gospel, because they considered +themselves under the Mosaic dispensation which had fully tolerated them +not only in defensive but offensive war. But when they perceived that +the doctrines of the Mediator were calculated to disannul their +dispensation and extinguish their carnal hopes (notwithstanding his +credentials were divine), their malice was kindled against him, and +their vengeance was not satiated until they wreaked their hands in the +blood of the Son of God. And we may confidently expect that wherever the +same Spirit of Christ lifts up a standard against the same carnal policy +and temporal interest there will follow the same spirit of envy, +persecution, and revenge which was manifested against the Lord of life +and glory. If any man (no matter who) will live godly in Christ Jesus, +he shall suffer persecution. The Spirit of Christ is the same now that +it was then, and the world is the same, the carnal heart is the same, +and the great adversary of souls is the same. Only let it be styled +"patriotic" to persecute the followers of the Lamb of God, and we should +soon see the heroes of this world drunk with the blood of the martyrs of +Jesus; and probably many would be as conscientious as Paul was while +breathing out threatenings and slaughter against the disciples of the +meek and lowly Jesus. It is not impossible that when the witnesses[6] +are slain, their crime may be a refusal to use carnal weapons in +defense of their country. + +As it is a matter of great practical consequence to know whether the +subjects of the Prince of Peace are authorized in any case under the +gospel dispensation to use carnal weapons or not, we propose in this +inference to be a little more particular. Although it is supposed that +the Lord Jesus Christ acted in a threefold capacity,--as God, Man, and +Mediator,--yet we have never heard it questioned by Christians that all +his conduct as man was to remain a perfect example for his brethren, and +all his precepts a perfect rule for their duty. As his kingdom was not +of this world, he did not intermeddle with the governments of this +world; he only submitted to all their laws which were not contrary to +the laws of his heavenly Father. He was meek and lowly; so little did he +possess of this world that he had not where to lay his head. He went +about continually doing good. He was full of compassion even to his +enemies. He wept over Jerusalem. He was finally "brought as a lamb to +the slaughter, and as sheep before their shearers are dumb, so he opened +not his mouth." When he was reviled he reviled not again, but committed +himself to him who judges righteously. He prayed for his murderers and +apologized for his persecutors, saying, "Father, forgive them, for they +know not what they do." As the church under a former dispensation had +divine authority for engaging in war, it is important to ascertain +whether this authority was abrogated under the gospel dispensation or +not.[7] That many things have been tolerated under one dispensation of +the church and prohibited under another, most Christians allow. That the +preceptive will of God is to be our only rule of duty, few Christians +deny. The knowledge communicated to us of the preceptive will of God to +his church, under the first dispensation, is very limited. We find, +however, no authority for taking the life of man in any case, not even +for murder; but, on the contrary, a sevenfold vengeance was pronounced +upon him who should slay the murderer. Under the patriarchal +dispensation he that shed man's blood by man was his blood to be shed. +In this, defensive war was tolerated. Under the Mosaic dispensation, not +only defensive but offensive war was tolerated, and not only _war_ was +permitted, but _retaliation_, as, "an eye for an eye"; "a tooth for a +tooth"; "life for life," etc. + +The question to be decided is whether these regulations are still in +force, or whether they were disannulled by the gospel dispensation. The +life and precepts of our Lord and his disciples while under the unerring +guidance of his spirit must be our only authority in this inquiry. That +many things were done away by the gospel dispensation, none will deny +who believe the gospel. The ceremonial part, which was only a shadow of +good things to come, vanished away when the substance appeared; and not +only the ceremonial part was abolished, but many other practices. +Polygamy was permitted under the law, but forbidden under the gospel. +Divorce was allowed under the Mosaic but prohibited under the gospel +dispensation, except in the case of adultery. Under the Mosaic +dispensation the penalty for whoredom was stoning to death. This penalty +was not enforced under the gospel dispensation, as may be seen in John +viii. 11. That all kinds of war, revenge, and fighting were utterly +prohibited under the gospel dispensation we think appears evident not +only from the life of our glorious Mediator but from his express +precepts. "Jesus answered, My kingdom is not of this world: if my +kingdom were of this world, then would my servants fight, that I should +not be delivered to the Jews." No comment can add force to this passage, +for it is apprehended that no language can be more explicit against +defensive war. + +In Christ's Sermon on the Mount he quoted a passage from Exodus, "Ye +have heard that it hath been said, An eye for an eye, and a tooth for a +tooth: but I say unto you, That _ye resist not evil_: but whatsoever +shall smite thee on thy right cheek, turn to him the other also." The +force of this passage has generally been obviated by saying that we are +not to take all the words of our Lord literally. Although this is +admitted, yet we are absolutely bound to take the spirit of every word, +if we can understand them, by comparing the Scriptures with the +Scriptures. That the spirit of this passage is directly opposed to the +one our Lord quoted from Exodus, we think cannot fairly be denied; and, +of course, it disannulled it, for he who had power to make laws under +one dispensation had power to abrogate them under another. + +The blessed Mediator did, in the most explicit manner, command his +subjects to love their enemies and render good for evil. This command we +are of opinion is totally incompatible with resisting them with carnal +weapons. He says, "But I say unto you which hear, Love your enemies, do +good to them which hate you, and pray for them which despitefully use +you." Let us for one moment compare this precept with defensive war and +see if it can consistently be put into practice. Suppose our country is +invaded and a professed disciple of the Prince of Peace buckles on the +harness and takes the field to repel by the point of the sword his +enemy. He advances amidst the lamentations of the wounded and the +shrieks of the dying to meet his foe in arms. He sees his wrath kindled +and his spear uplifted, and in this trying moment he hears his Lord say, +"Love your enemy and render to him good for evil"; and his kindness to +him is like Joab's to Amasa; he thrusts him through the heart and +hurries him to the awful tribunal of his Judge, probably unprepared. +Dear brethren, be not deceived; for God is not mocked. Who amongst our +fellow-men would receive the thrust of a sword as an act of kindness? +Only let conscience do its office, and there will be no difficulty in +deciding whether defensive war is inconsistent with the gospel +dispensation or not. Carnal and spiritual weapons will no more unite +under the gospel dispensation than iron and miry clay. + +Our very salvation depends on being possessed of a spirit of forgiveness +to enemies. "If ye forgive not men their trespasses, neither will your +Father forgive your trespasses." If men invade our rights and trespass +upon our privileges, is it forgiveness to repel them at the point of the +bayonet? The honest Christian will find no difficulty in conscientiously +deciding this question, notwithstanding he may be slow of heart in +believing all that is written. + +All the conduct of our Lord had meaning to it, and much of it was with +an express view to teach his disciples by way of example. A little +before he was betrayed, he ordered his disciples to take swords. The +object of this must have been either to use them for defense, or for +some other purpose. The event proves that they were not taken for +self-defense. The question then is, For what were they taken? The event +appears fully to answer the question, viz.: To prohibit, by way of +example, the use of them for self-defense in the most trying situation +possible. If any situation would justify self-defense with carnal +weapons, it must have been the situation in which our Lord and his +disciples were placed at the time he was betrayed. They were in a public +garden, and they were assaulted by a mob, contrary to the statutes of +the Romans and the laws of the Jews; and the object was to take his +life. This the disciples knew, and Peter judged it a proper time for +defense, and drew his sword and smote a servant of the High Priest and +cut off his ear. As our Lord's kingdom was not of this world, he would +not suffer his subjects to use the weapons of this world in any +situation. He therefore healed the wound they made and rebuked Peter for +his mistaken zeal. "Then said Jesus unto him, Put up again thy sword +into his place: for all they that take the sword shall perish with the +sword. Thinkest thou that I cannot pray to my Father, and he would +presently send me more than twelve legions of angels?" Here we see that +our Lord not only forbade his disciples to use the sword in self-defense, +but added a dreadful penalty to transgressors,--"all they that take the +sword shall perish with the sword." The disciples did not then fully +understand that his kingdom was not of this world. As soon as they were +prohibited using the weapons of this world they all forsook him and +fled.[8] + +The apostle James, in his epistle to the twelve tribes of Israel which +were scattered abroad, asks them this question: "From whence come wars +and fighting among you? come they not even of your lusts that war in +your members? Ye lust, and have not: ye kill, and desire to have, and +cannot obtain: ye fight and war, and yet ye have not." "Ye adulterers +and adulteresses, know ye not that the friendship of the world is enmity +with God? whosoever therefore will be a friend to the world is an enemy +of God." From this we think it evidently appears that the warlike spirit +of the world is directly opposed to God. The God of this world works +effectually in the hearts of the children of disobedience and stirs up +their lusts which war in their members and hurries them on to acts of +cruelty, revenge, and fighting. + +This subject is of so much practical consequence that it requires a few +observations in reply to some of the arguments of worldly and +unenlightened Christians in favor of using carnal weapons. It is said +that government is an ordinance of God which exists throughout his vast +dominion. In heaven above there are angels and archangels; and upon +earth there are magistrates and powers; and in hell there is the prince +of devils. That God in his holy providence has so disposed of events +that governments of some kind or other do exist in all parts of his +dominion, none but skeptics will deny. But who would pretend that the +governments in heaven and hell are not diametrically opposite? One is +the spirit of peace and love, and the other, rebellion and war. Perhaps +the manifestation of these different spirits here on earth may fairly be +the dividing line amongst its inhabitants, and show to which kingdom +they belong. They say all powers are ordained of God. Thus far they are +correct, but it is apprehended that they do not make a proper +distinction between the ordination of God and his preceptive will for +man. So far as the former agrees with the latter, it is a rule of duty +and cannot be any further. One is the rule of God's own procedure (if +the expression is proper), and the other the rule of action for his +creatures; but the counsel of God and his laws for man are often +diametrically opposite. It is not improbable that this is part of the +mystery of God which will, by and by, be finished. + +The Lord Jesus Christ was delivered by the determinate counsel and +foreknowledge of God; and yet, by wicked hands, he was crucified and +slain. Here, as in the case of Pharaoh, and many other instances +recorded, the divine counsel and the duty of man were directly opposite. +To ascertain our duty we must look at the preceptive will of God and not +to his eternal counsel. Although all powers are ordained of God, yet it +must not be inferred that all the laws of the heathen or civilized world +are to be a rule of duty for the Mediator's subjects, or that their +spirit is agreeable to the spirit of the gospel dispensation. It is +said, We are commanded to obey magistrates and every ordinance of man +for the Lord's sake. All this is admitted. But these injunctions are +either limited by other precepts or they are unlimited. If they are +unlimited, then all who have died martyrs fell a sacrifice to +superstition instead of duty. Notwithstanding these directions were +intended as a rule for Christians in all ages, yet they were promulgated +while the disciples were under idolatrous governments, and were never +intended to encourage them to worship idols. + +These commands must, therefore, be limited. The question is, How are +they limited? We apprehend, by the spirit and other precepts of the +gospel. We have already shown, we trust, that these absolutely prohibit +war in every form. If so, then none of these injunctions can counteract +the position we are examining. They only enjoin strict obedience to all +human laws under which we live that do not contradict the spirit or +precepts of the gospel; when they do, they are not binding and must be +resisted; not, however, with carnal but spiritual weapons; we must take +joyfully the spoiling of our goods and count not our lives dear unto +ourselves. + +It has been often said that he who refuses to comply with the commands +of the magistrate resists the powers that be, and, according to the +apostle's reasoning, resists the ordinance of God and will receive to +himself damnation. And, further, as all powers are the ordinance of God +they ought to be supported, and if they cannot without, they must be +even at the point of, the sword. Here the subject of the Mediator must +make a distinction between resisting the "powers that be" by force of +arms and refusing to obey their unlawful commands. It is not supposed +that in one case he would obey and that in the other he would disobey +the commands of his Master. No martyr ever considered himself as +violating this precept in refusing to sacrifice to an idol at the +command of an earthly power; neither will any subject of the Mediator +view himself as violating it by refusing to use carnal weapons while he +believes that his Lord has utterly forbidden his using them. It is +apprehended that if this proves anything upon the principles of war, +that it will prove too much for its advocates. The command is to obey +the powers that be and not the powers that ought to be. If it is taken +in an unlimited sense, it must prohibit resisting even tyrannical +powers, and would, of course, condemn every Christian who engaged in the +American Revolution. To say that all power is in the hands of the +people, and, of course, it is the people who are the powers that be, is +thought to be but a quibble. We will suppose a very possible case,--that +a foreign power completely overturns the government of the people and +disannuls their laws and gives a new code; in that case, the command to +obey the powers that be would not be annihilated. The precept originally +was given while the disciples were in the midst of tyrannical +governments. It is thought that it is so far from tolerating defensive +war that it is opposed to it. The precepts of the gospel cannot be +dependent upon the convulsions of the nations. If Christians are bound +to aid with carnal weapons in suppressing a rebellion, then, if the +opposing power gains the predominance, they must turn directly about and +fight the very power they were before supporting. Such conduct would not +become the citizens of Zion. If it is said the powers that be are +Christian rulers, then we say, let them govern only by the laws of the +Mediator's kingdom, and we will bow with reverence before them, and not +teach for commandments the doctrines of men, as we cannot receive human +laws for divine precepts. + +It is stated that our Lord paid tribute, and that we are commanded to +pay tribute to whom tribute is due, and that tribute supports the +governments of this world. This is granted; but the Mediator's subjects +are required also to lead peaceable and quiet lives; this is more +promoted by paying tribute than by the refusal. Our Lord directs Peter +to pay the tribute lest they should give offense. But paying tribute for +the sake of preserving peace is a very different thing from actually +engaging in war. + +Whenever the Christian is called upon to pay money by way of taxes or +tribute, he does not part with any spiritual treasure, but only earthly +property, for which he has the example and precepts of the Lord. The +currency of the world generally bears the ensign of the nation which +made it. If it bears the image and superscription of Caesar, then "render +to Caesar the things that are Caesar's, and unto God the things which are +God's." Christians, however, whose hearts are upon this idol, will +sooner give up their lives than their God. "The love of money is the +root of all evil." The real Christian's treasure is in heaven and beyond +the reach of the powers of earth or hell. The things of this world are +but privileges loaned him, to be resigned at the call of his Lord. Shall +he then fear those who can only kill the body and afterwards have no +more that they can do? Rather, let him fear him who has power to destroy +both soul and body in hell forever. It is better for him to suffer wrong +than to do wrong. + +The permission granted to the Jewish church to wage war has often been +pleaded as authority for Christians. If this proves anything, it proves +too much, for not only defensive but offensive war was permitted under +the Mosaic dispensation. This the tyrants of the world have not +generally contended was right since the gospel dispensation. We think, +however, that we have fully shown that this was abrogated under the +gospel dispensation, and that all kinds of war were prohibited; if so, +it has no weight on the subject.[9] + +It has been said that Christians with a small exception have never +questioned the propriety of defensive war. As it regards nominal +Christians, this statement is perhaps correct, but as it respects the +real disciples of the Mediator, it is to be questioned. We hear of no +Christians in the first ages of the church engaged in carnal warfare +until we hear of great corruptions in the church. Most Protestants have +been of opinion that those precious disciples who inhabited the dark +valleys of Piedmont during the great corruptions of the nominal church +were the Redeemer's true subjects. These disciples, of whom the world +was not worthy, utterly refused to engage even in defensive war, +notwithstanding they were hunted down by their bloody persecutors.[10] + +It has been often said that the Reformers, who were good men, did not +hesitate to engage in defensive war, and that the Reformation was +finally supported by the sword. That the Reformers were generally pious +men is readily admitted, and that the Reformation, under divine +providence, was a glorious event to the church is also granted. But the +history of the Reformers, when written by their friends, abundantly +manifests that they were men, subject to like passions with other men, +and that all the means they employed could not be justified, either by +the spirit or the precepts of the gospel. + +Henry the Eighth was a vile man, but he was very active in protesting +against the Pope because his holiness would not grant him a divorce. God +makes the wrath of man praise him. It will not probably be a great +length of time (in the opinion of the writer) before those churches +which were defended with the sword will be destroyed by the sword. + +It has been further urged that not only the Reformers but most pious +Protestants have prayed for the prosperity of the arms of their country, +and many have actually fought in the field of battle. All this is +likewise admitted. But many pious men have had a mistaken zeal. It is +fully believed that Protestants, generally, have been in the habit of +considering the Reformation so glorious an event that they have very +little inquired whether the means by which it was finally defended were +agreeable to the spirit of the gospel or not. They have been taught from +their earliest years to consider that the weapons of warfare used by the +Reformers were lawful, so that they have not hesitated to follow their +example. That the example and prayers of pious people ought to have +weight is readily granted, but to place a blind confidence in them, we +apprehend, is criminal, for their example is to be imitated no further +than it agrees with the spirit and precepts of the gospel. These must +forever remain a perfect standard of duty; whereas the practice of real +Christians, owing to their imperfect state, is constantly changing and +often contradictory. During the American Revolution, doubtless, real +Christians were praying and fighting for the success of the American +arms, and real Christians in the British service were praying and +fighting for the success of his Majesty's arms. The truth is, they ought +not to pray for war in any shape, but to pray that wars may cease from +under heaven, and that God's kingdom may come and his will be done on +earth as it is done in heaven; and not only to pray, but endeavor to +advance the kingdom of heaven and put a stop to wars and bloodshed. The +opinions of pious people often vary with the increase of light which +shines upon the church. One century ago most pious people believed in +the propriety of the slave trade, but very few can now be found to +advocate the abominable practice. The nature of the crime has not +changed, nor the evidence against it, but the truth is, that the opinion +of pious people has materially changed upon this subject. We ought +always to remember that the example of pious people is to be of no +weight any further than it agrees with the example of our Lord. It is +always unsafe to be looking too much to the fallible example of those +whom we have esteemed pious for a rule of duty, while we have the +unerring word in our hands to light our way; when any one is depending +upon the example of Christians not under the immediate influence of +divine inspiration for evidence to support his hypothesis, it is strong +presumptive evidence that he has not the word of God in his favor. By +the word of God and by that _only_ ought every controversy to be tried. + +It is further urged that we are commanded to pray for kings and all in +authority; it is true we must pray not only for kings but all men, even +enemies. This, however, does by no means imply that we are commanded to +pray for a blessing upon their unhallowed undertakings; but it only +implies that we must pray that they may be translated out of nature's +darkness into the light of the gospel, and from the power of Satan unto +the living God. + +The great difficulty with the subjects of the Mediator ever has been, +and still is, a want of faith in the promises of God. They are prone to +be afraid of consequences. They look nearly as much at consequences as +the children of Israel did while journeying from Egypt to Canaan. The +truth is, they ought to have nothing to do with consequences, but only +duties. "Thus saith the Lord," should be their warrant and only guide. +If they implicitly follow the command, consequences are all safe in +God's hand. Had Abraham looked only at consequences, it is not probable +he would ever have been styled the Father of the Faithful. It is not +uncommon for timid and worldly Christians to be alarmed at consequences +and to argue in this manner: they say, "Shall we stand still and suffer +an assassin to enter our houses and take our lives and property without +ever attempting to resist him?" All this must go upon the supposition +that he who has said he will never leave nor forsake his people, and is +a very present help in every time of need, will take no care of them. No +assassin could stand a moment before the prayer of faith which would +enter the heavens and reach the ears of the Lord of Sabaoth. If +faithless Christians cannot be persuaded to look at the precepts and the +promises, but only at consequences, they ought, at least, to examine +them well. Suppose God, in his holy providence, should permit an +assassin to take the life of one of his dear children; the consequence +would be, he would immediately be translated to glory; and possibly the +assassin might become a penitent; but should he take the life of the +assassin in defending himself, the consequence then would be, he would +hurry him into the abyss of the damned where his probation would be +eternally ended. He who puts his trust in the Lord shall not fear what +man can do to him; he will be like Mount Zion which cannot be moved. + +Remember, dear brethren, that the weapons of our warfare are not carnal +but spiritual, and mighty through God. "Finally, my brethren, be strong +in the Lord, and in the power of his might. Put on the whole armour of +God, that ye may be able to stand against the wiles of the devil. For we +wrestle not against flesh and blood, but against principalities, against +powers, against the rulers of the darkness of this world, against +spiritual wickedness in high places. Wherefore take unto you the whole +armour of God (here is the equipment of a soldier of Jesus Christ), that +ye may be able to withstand in an evil day, and having done all, to +stand. Stand therefore, having your loins girt about with truth, and +having on the breastplate of righteousness; and your feet shod with the +preparation of the gospel of peace; above all, taking the shield of +faith, wherewith ye shall be able to quench all the fiery darts of the +wicked. And take the helmet of salvation, and the sword of the Spirit, +which is the word of God: praying always with all prayer and +supplication in the Spirit, and watching thereunto with all perseverance +and supplication for all saints." And the very God of peace shall be +with you, and he will shortly bruise Satan under your feet. For yet a +little while and the Almighty angel will come down with a great chain in +his hand; and he will lay hold on the dragon, that old serpent, which is +the devil and Satan, and will bind him a thousand years, and cast him +into the bottomless pit, and shut him up, and set a seal upon him, that +he shall deceive the nations no more until the thousand years are +fulfilled. Then wars will cease from under heaven and the implements of +death will be converted into the harmless utensils of husbandry, and +there will be nothing to hurt nor destroy in all God's holy mountain. +The stone which was cut out of the mountain without hands will become a +great mountain and fill the whole earth. Then will be heard "a loud +voice saying in heaven, Now is come salvation, and strength, and the +kingdom of God, and the power of his Christ: for the accuser of our +brethren is cast down, which accused them before God day and night. And +they overcame him by the blood of the Lamb, and by the word of their +testimony; and they loved not their lives unto the death. Therefore +rejoice, ye heavens, and ye that dwell in them." + +It is, however, very important, dear brethren, that we keep it +constantly in mind that the nature and precepts of the gospel are the +same now as they will be then, in that glorious reign of righteousness +and peace, and that it is our duty constantly to be influenced by the +same spirit now which will then be manifested by the followers of the +Lamb. The little leaven is of the same nature with whole lump when it is +leavened. Let us therefore gird up the loins of our mind and watch unto +prayer. + +4. If the Mediator's kingdom is not of this world, but spiritual, +heavenly, and divine, and if the kingdoms of this world are under the +dominion of Satan, and if the subjects of Christ's kingdom are not +permitted to use carnal weapons, then we may infer who is the "great +whore that sitteth upon many waters; with whom the kings of the earth +have committed fornication, and the inhabitants of the earth have been +made drunk with the wine of her fornication." A virgin or chaste woman +is a familiar symbol in the Scriptures of the true church of God; and an +unchaste woman is as familiar a symbol of an apostate or corrupt church. +As a lewd woman calls herself by the name of her husband, notwithstanding +she has constant intercourse with other men, so the corrupt church calls +herself by the name of Christ, notwithstanding she has constant illicit +intercourse with the kings of the earth.[11] To understand the true nature +of spiritual whoredom will assist us in ascertaining the bounds of +mystical Babylon. + +The children of Israel were separated from all the nations of the earth +and set apart to be holy unto the Lord. As they were in covenant with +the God of Israel, he addressed them in the endearing character of a +husband. Whenever they made any covenant or formed a confederacy with +the nations around them, or imitated their idolatrous abominations, they +were charged with spiritual whoredom. The church, under the gospel +dispensation, is redeemed from amongst men out of every nation, and +sanctified and set apart to be a peculiar people to show forth the +praises of God. It is styled the Bride, the Lamb's wife. Its members are +not to be conformed to this world but to be transformed by the renewing +of the Spirit. They do not belong to any earthly kingdom, for our Lord +has said, "They are not of the world, even as I am not of the world"; +but they are citizens of the heavenly Zion and belong to the household +of God; they are members of the same community, with the innumerable +company of angels and the spirits of just men made perfect; and are to +be governed by the very same spirit and temper which reigns amongst +those blessed inhabitants above. God is an overflowing and unbounded +ocean of blessedness and love; love is therefore the fulfilling of the +law. + +Whenever the subjects of the Redeemer unite themselves to the kingdoms +of this world, and engage in their political contentions and fightings, +then it appears they commit spiritual whoredom, for they forsake the +fountain of living waters and hew out to themselves cisterns,--broken +cisterns, which can hold no water. When they thus mingle with the world +and unite in its pursuits they may spiritually be styled adulterers. + +The apostle James, while reproving the twelve tribes, which were +scattered abroad, for their wars and fightings and friendship to the +world, styles them adulterers and adulteresses. In direct opposition to +this representation, the first fruits of the church are styled virgins, +as not being defiled with women. "These are they which were not defiled +with women; for they are virgins. These are they which follow the Lamb +whithersoever he goeth. These were redeemed from amongst men, being the +firstfruits unto God and the Lamb. And in their mouth was found no +guile: for they are without fault before the throne of God." As virgins +are pure and undefiled, so were the disciples of Christ in the first age +of the church when they had no impure intercourse with the kingdoms of +this world and followed the Lamb in refusing to engage either in its +profits, honors, or fightings. They are, therefore, called virgins, +without fault, in opposition to those who mingle with the world, who are +spiritually styled harlots. + +It evidently appears, if what has been said is true, that mystical +Babylon, that mother of harlots and abominations of the earth, is just +as extensive as the union of the church with the kingdoms of this world; +and just in that proportion in which an individual Christian, or a +single church, or a number of churches united in one body, engage in the +honors, profits, and fightings of the kingdoms of this world, just in +that proportion they may be said to be guilty of spiritual whoredom. + +The writer is well aware that this inference, however just, will be +looked upon with contempt by worldly political Christians whose dearest +interest is involved in the kingdoms of this world, and especially by +those who are clothed in purple and scarlet and have a golden cup in +their hands. He has no expectation of being candidly heard by such, but +it is God's own dear children who have ignorantly mingled with the +world, having been blinded by their education, from whom he expects a +candid hearing. "If any man have ears to hear, let him hear." + +It is not common for a lewd woman openly to avow to the world her +character; neither can it be expected that the mother of harlots will +own her name. The writer is of opinion that very few have understood the +full dimensions of this mystical city; she appears to him in her +greatest extent to be bounded but little short of the whole visible +church of God. She is styled "the _great City_, which spiritually is +called Sodom and Egypt, where also our Lord was crucified." "And in her +was found the blood of prophets and saints and of all that were slain +upon the earth." But a dreadful judgment awaits her: "She shall utterly +be burnt with fire: for strong is the Lord God who judges her." Being +mingled with the nations and supported by their power, when they become +like stubble before the devouring fire, she will be consumed with them. +The whore is represented as riding upon a scarlet-colored beast, and +upheld by him.[12] + +When he, with all his heads, are cast into the lake of fire, she will +likewise be given to the burning flame. But before this great and +dreadful day of the Lord shall come, which will burn as an oven, when +the whore shall be consumed with the nations of the earth, God will call +to his people to come out of her, saying unto them, "Come out of her, my +people, that ye be not partakers of her sins, and that ye receive not of +her plagues." As God's ancient people were carried captives into literal +Babylon, so God's dear people will be found captives in mystical +Babylon, until they hear the command of their Lord to come out of her +that they be not partakers of her sins and that they receive not of her +plagues. The captive daughters of Zion are very numerous. O that they +may soon arise and shake themselves from the dust! "Shake thyself from +the dust; arise, and sit down, O Jerusalem: loose thyself from the bands +of thy neck, O captive daughter of Zion." + +5. If the Mediator's kingdom is not of this world, and the kingdoms of +this world are under the dominion of Satan, and if Christ's subjects +cannot unite themselves to the kingdoms of this world, without +committing spiritual whoredom, then we may infer the great impropriety +of the subjects of the Mediator's kingdom becoming political Christians +and enrolling themselves with the men of this world. They cannot serve +two masters: for they will either hate the one, and love the other; or +else they will hold to the one, and despise the other. + +How humiliating is it to see subjects of the King of Zion engaged in the +drudgery of the prince of darkness, laboring and struggling to support +his tottering throne! Satan's kingdom is divided against itself and +must, therefore, come to an end. But how lamentable is it to see the +sons of the living God, the subjects of the Prince of Peace, taking +sides in the cause of the adversary of souls, and actually opposing and +fighting each other under his banner! They do it ignorantly and will, +therefore, obtain forgiveness, for they know not what manner of spirit +they are of. They are commanded to have no fellowship with the +unfruitful works of darkness, but rather reprove them. + +Before our Lord departed from this world to go to the Father, he gave +laws to his subjects for their rule of life until his second coming. All +these laws contemplated their residing as a holy nation in the midst of +a wicked and benighted world, to reflect the rays of the Sun of +righteousness on the thick darkness which covers the people. They were +to be a city set upon a hill and a light to the world. The apostle +exhorts them to "do all things without murmurings and disputings: that +ye may be blameless and harmless, the sons of God, without rebuke, in +the midst of a crooked and perverse nation, among whom ye shine as +lights in the world." They must be a peculiar people to show forth the +praises of God. How inconsistent is it, then, for the citizens of the +heavenly Zion to be mingling with the politicians of this world and +uniting in their processions, feasts, and cabals, when they ought rather +to be praying for them, that the very sins they commit in these scenes +may be forgiven them! Dear brethren, is it not high time to come out +from the world and be separated? "Be ye not unequally yoked together +with unbelievers: for what fellowship hath righteousness with +unrighteousness? and what communion hath light with darkness? and what +concord hath Christ with Belial?" "Wherefore come out from among them, +and be ye separate, saith the Lord, and touch not the unclean thing; and +I will receive you, and will be a Father to you, and ye shall be my sons +and daughters, saith the Lord Almighty." + +6. In view of what has been said, we finally infer that every interest +which is not built upon the sure foundation stone which God has laid in +Zion will be swept away when the storms of divine wrath shall beat upon +our guilty world. "For, behold, the day cometh, that shall burn as an +oven; and all the proud, yea, and all that do wickedly, shall be +stubble: and the day that cometh shall burn them up, saith the Lord of +hosts, that it shall leave them neither root nor branch." "For the day +of the Lord of hosts shall be upon every one that is proud and lofty, +and upon every one that is lifted up; and he shall be brought low." "The +lofty looks of man shall be humbled, and the haughtiness of men shall be +bowed down; and the Lord alone shall be exalted in that day." "The Lord +at thy right hand shall strike through kings in the day of his wrath. He +shall judge among the heathen, he shall fill the places with their dead +bodies; he shall wound the head over many countries." "For, behold, the +Lord will come with fire, and with his chariots like a whirlwind, to +render his anger with fury, and his rebuke with flames of fire. For by +fire and by his sword will the Lord plead with all flesh: and the slain +of the Lord shall be many." "For the indignation of the Lord is upon all +nations, and his fury upon all their armies: he hath utterly destroyed +them, he hath delivered them to the slaughter. Their slain shall be cast +out, and their stink shall come up out of their carcasses, and the +mountains shall be melted with blood." "For this is the day of the Lord +God of hosts, a day of vengeance, that he may avenge him of his +adversaries: and the sword shall devour, and it shall be satiate and be +made drunk with their blood." The nations must drink of the wine of the +wrath of God, which shall be poured out without mixture, into the cup of +his indignation; and they will be trodden in the great wine press of the +wrath of God Almighty. And the great whore which has drunk the blood of +the saints and the blood of the martyrs of Jesus will have blood to +drink; for she is worthy. + +The sword of the Lord has two edges; it will cut off the offending limbs +of the church and destroy her enemies. The fire of the Lord will purify +his saints but utterly burn up the wicked. He "whose fan is in his hand +will thoroughly purge his floor, and gather his wheat into the garner; +but he will burn up the chaff with unquenchable fire." Although the +earth is thus to be desolated, and the nations destroyed, yet the saints +of the Most High shall "possess the kingdom for ever and ever." "And the +kingdom and dominion, and the greatness of the kingdom under the whole +heaven, shall be given to the people of the saints of the Most High, +whose kingdom is an everlasting kingdom, and all dominions shall serve +and obey him." + +Dear brethren, these events are rapidly rolling in the fiery wheels down +the descent of time; and although the nations must first drink the vials +of divine wrath and the battle of God Almighty must first be fought, yet +the time is at hand when we shall no more hear the sound of war, and of +garments rolled in blood, for man will cease to be the enemy of man, and +every one will sit quietly under his own vine and under his own fig +tree; and there will be nothing to hurt or destroy in all God's holy +mountain, and the knowledge of the Lord shall cover the earth as the +waters cover the channels of the mighty deep. + +Dear brethren, is it not "high time to awake out of sleep: for now is +our salvation nearer than when we believed. The night is far spent, the +day is at hand: let us therefore cast off the works of darkness, and let +us put on the armour of light." And let us pray with all prayer and +supplication in the Spirit for all men, not only for ourselves, our +families, and our friends, and the church of God, but for a dying world, +that God would in infinite compassion cut short these days of dreadful +calamity for his elect's sake; and in the midst of deserved wrath +remember mercy. + +"He that hath ears to hear, let him hear what the Spirit saith unto the +churches; To him that overcometh will I give to eat of the tree of life, +which is in the midst of the paradise of God." + +FOOTNOTES: + +[4] The earth, in symbolical language, is supposed by the writer to +denote civilized nations, in distinction from uncivilized, which are +symbolized by the agitated sea. Civilized nations will no longer cover +the blood of the slain, under the specious idea of defending their +rights and liberties. + +[5] If the kingdoms of this world do not belong to Satan, then it was no +temptation to our Lord when he offered them to him. It is expressly said +that he was "tempted of Satan." + +[6] The writer has for a length of time been of opinion that no event +has ever yet happened to the church which answers to slaying the +witnesses. It has been given as a reason by some that the witnesses have +been slain, that so much light has been diffused since the art of +printing was discovered, and since the Reformation, that no reason can +ever again be found sufficiently plausible to satisfy the consciences of +mankind in again taking the lives of their fellow-men in matters of +conscience. If our country was invaded and a law should be passed that +every man capable of bearing arms should equip himself for its defense, +on penalty of being considered as an enemy and to be publicly executed +accordingly in case of refusal for conscience' sake, there would not +probably be wanting patriots sufficient to execute the laws; if they +could not be found in our land of liberty, they might be found amongst +the tyrants of the Old World. + +[7] If the permission given to the church under the Mosaic dispensation +to engage in war has not been disannulled by the gospel dispensation +(which is by no means granted), it is thought that it does not admit of +the consequences which are generally drawn. The Israelites were God's +covenant people and were utterly prohibited from making any covenant +with the nations around them, or engaging with them in their wars. It +must therefore be totally improper for God's covenant people now to +unite with those who are strangers to the covenant of promise, and +engage with them in their tumult and fightings. It is presumed that no +one who has ever read our Constitution will pretend that the American +nation has, in the Scriptural sense, made a covenant with God. If the +analogy holds good in one point, it must in another; and in that case +there is no alternative left for God's covenant people but either to +withdraw from those who are not in covenant with God, or adopt a +national religion which must be defended by the weapons of the nation. +It is believed that those who will not admit that the permission granted +to the Israelites to engage in war was abrogated by the gospel +dispensation can never fully answer the arguments in favor of a national +religion. + +[8] Four things are noticeable from this history. _First_, That the +subjects of the Mediator's kingdom have no right to use carnal weapons +for defense, in the most trying situation possible. _Secondly_, The +promulgation of a decree of heaven; that all they (whether states, +churches, or kingdoms) who take the sword shall perish with the sword. +Every political or ecclesiastical body which is defended with the sword +will by the sword be destroyed. In confirmation of this sentiment, we +see while the great destroying powers were represented to St. John in +the symbols of ferocious beasts, it was added, "If any man have an ear +to hear, let him hear. He that leadeth into captivity shall go into +captivity: he that killeth with the sword must be killed with the +sword"; but in opposition to this it is said, "Here is the faith and the +patience of the saints." We would inquire how the faith and the patience +of the saints appear, if they, like the nations of the earth, lead into +captivity and kill with the sword? _Thirdly_, The weapon which the +subjects of the Redeemer are to use for defense is here brought into +view, viz., Prayer. Nothing which appears prevented our Lord from using +this weapon when he was betrayed, but the necessity of the Scriptures +being fulfilled. Had he prayed to his Father, more than twelve legions +of ministering spirits would have appeared swift as lightning to +discharge his will. At the time he shall come in all the glory of his +Father the holy angels will be with him. He will break through the +heavens in flaming fire and descend with the shout of the Archangel and +the trump of God, and cleave asunder the earth beneath; and send forth +his angels who will awake the sleeping millions from their tombs and +gather together his elect and take them up into the air to be ever with +their Lord. _Fourthly_, We may expect that angels will be sent to +deliver the saints in the times of trouble. Angels are ministering +spirits and are sent forth to minister to those who shall be the heirs +of salvation. What a consolation it is that the subjects of the Mediator +can apply for help in times of trouble to him who has the hosts of +heaven at his command; and who has said he will never leave nor forsake +them! The angel of the Lord encampeth round about them who fear him, to +deliver them out of all their trouble. If God be for them, who can be +against them? + +[9] Although it is not expected that any intelligent and candid +Christian will attempt to say that the arguments which have been +advanced may fairly apply to offensive but not to defensive war, yet +some weak and unenlightened Christians may make the assertion. In answer +to such we would observe that this would be begging the question and +taking for granted the very subject in dispute. We cannot be satisfied +with anything short of a candid answer, drawn directly from the spirit +and precepts of the gospel. When it is fairly proved that under the +gospel dispensation our Lord did draw a clear line of distinction +between offensive and defensive war, and that he intended all such +precepts as have been adduced to apply to the former and not to the +latter, then we will acknowledge the weight of the argument. Until this +is done we shall not consider our arguments as answered. + +[10] The writer perceives that he has made too unlimited a statement +respecting the disciples who inhabited the valleys of Piedmont. +Historians have generally considered those who dissented from the church +of Rome during the dark ages as possessing similar sentiments. It is +true they did agree in renouncing the authority of the Pope, but in +other things they did not all agree. Some courted the protection of +earthly powers and united with them in defending their rights by the +point of the sword, and were finally destroyed by the sword. Others, +instead of defending themselves with carnal weapons, fled from the face +of the serpent and were, under divine providence, the seed of the church +in the wilderness. It is the latter class to which the writer would be +understood as referring. + +[11] As the writer has been for some time studying the symbolical +language of the Scriptures, and intends (if the Lord will, unless some +person more able should attempt an explanation) to give his views to the +public, he will not be so particular at present in explaining the symbol +of the great whore which sitteth upon many waters, as he otherwise +should. He early perceived that the heavens and the earth, with all +their furniture, were used as an alphabet, in the language of things, to +represent moral subjects. His object has been to learn the true meaning +of each symbol by comparing Scripture with Scripture. No language can be +read until the alphabet is first learned. Symbolical language does not, +like other languages, change with time and place, but represents the +same idea to all nations and at all times. He is of opinion that one +symbol does not represent two events, unless it first have a reference +to some less event which is typical of some more important event; in +that case, all together may be figurative of some great ultimate end. +Although one symbol is supposed never to represent two different things, +yet two or more symbols generally represent one thing. He has found by +tracing back a symbol to its first use, that its true meaning is +generally manifest. Since examining the Scriptures with this view he has +been irresistibly drawn into the conclusions now exhibited. + +[12] The writer is fully of opinion that a ferocious beast is never used +as a symbol of a corrupt church, but of a tyrannical warlike power. He +has been for some time of opinion that the second Apocalyptic beast is +rising, and that he will possess all the power of the first beast before +him, and that under him the false prophet will appear; and the witnesses +will be slain; and upon his kingdom the six first vials of his divine +wrath will be principally poured out; and the seventh will be poured +upon Satan's kingdom universally, as he is the prince of the power of +the air. + + + + + Transcriber's Notes + + The section in the table of contents entitled, "Because, instead of + preventing, it provokes insult and mischief," does not exactly match + the title of the corresponding section found within the text. This + has been retained. + Pg 116. The word 'Antipolemos' was changed to 'Antipolemus.' + Pg 120. The word 'righteousnesss' was changed to 'righteousness.' + Pg 142. A question mark was changed to a period in the following + sentence, "The question to be decided is whether these regulations + are still in force, or whether they were disannulled by the gospel + dispensation." + + + + + +End of the Project Gutenberg EBook of War Inconsistent with the Religion of +Jesus Christ, by David Low Dodge + +*** END OF THIS PROJECT GUTENBERG EBOOK WAR INCONSISTENT *** + +***** This file should be named 35883.txt or 35883.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/5/8/8/35883/ + +Produced by Rose Mawhorter and the Online Distributed +Proofreading Team at https://www.pgdp.net (This file was +produced from images generously made available by The +Internet Archive/Canadian Libraries) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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