Part 6

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