War Inconsistent with the Religion of Jesus Christ

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 Cæsar the things that are Cæsar’s.” For this cause they ought to pay tribute and resign up temporal things without a murmur to temporal governments, and leave it with Cæsar to manage the things of Cæsar. 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 Cæsar 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 Cæsar, 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.