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.