Kitabı oku: «War Inconsistent with the Religion of Jesus Christ», sayfa 4
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 Cæsars 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.
