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.