War Inconsistent with the Religion of Jesus Christ

by David Low Dodge

It is stated that our Lord paid tribute, and that we are commanded to pay tribute to whom tribute is due, and that tribute supports the governments of this world. This is granted; but the Mediator’s subjects are required also to lead peaceable and quiet lives; this is more promoted by paying tribute than by the refusal. Our Lord directs Peter to pay the tribute lest they should give offense. But paying tribute for the sake of preserving peace is a very different thing from actually engaging in war.

Whenever the Christian is called upon to pay money by way of taxes or tribute, he does not part with any spiritual treasure, but only earthly property, for which he has the example and precepts of the Lord. The currency of the world generally bears the ensign of the nation which made it. If it bears the image and superscription of Cæsar, then “render to Cæsar the things that are Cæsar’s, and unto God the things which are God’s.” Christians, however, whose hearts are upon this idol, will sooner give up their lives than their God. “The love of money is the root of all evil.” The real Christian’s treasure is in heaven and beyond the reach of the powers of earth or hell. The things of this world are but privileges loaned him, to be resigned at the call of his Lord. Shall he then fear those who can only kill the body and afterwards have no more that they can do? Rather, let him fear him who has power to destroy both soul and body in hell forever. It is better for him to suffer wrong than to do wrong.

The permission granted to the Jewish church to wage war has often been pleaded as authority for Christians. If this proves anything, it proves too much, for not only defensive but offensive war was permitted under the Mosaic dispensation. This the tyrants of the world have not generally contended was right since the gospel dispensation. We think, however, that we have fully shown that this was abrogated under the gospel dispensation, and that all kinds of war were prohibited; if so, it has no weight on the subject.[9]

It has been said that Christians with a small exception have never questioned the propriety of defensive war. As it regards nominal Christians, this statement is perhaps correct, but as it respects the real disciples of the Mediator, it is to be questioned. We hear of no Christians in the first ages of the church engaged in carnal warfare until we hear of great corruptions in the church. Most Protestants have been of opinion that those precious disciples who inhabited the dark valleys of Piedmont during the great corruptions of the nominal church were the Redeemer’s true subjects. These disciples, of whom the world was not worthy, utterly refused to engage even in defensive war, notwithstanding they were hunted down by their bloody persecutors.[10]

It has been often said that the Reformers, who were good men, did not hesitate to engage in defensive war, and that the Reformation was finally supported by the sword. That the Reformers were generally pious men is readily admitted, and that the Reformation, under divine providence, was a glorious event to the church is also granted. But the history of the Reformers, when written by their friends, abundantly manifests that they were men, subject to like passions with other men, and that all the means they employed could not be justified, either by the spirit or the precepts of the gospel.

Henry the Eighth was a vile man, but he was very active in protesting against the Pope because his holiness would not grant him a divorce. God makes the wrath of man praise him. It will not probably be a great length of time (in the opinion of the writer) before those churches which were defended with the sword will be destroyed by the sword.

It has been further urged that not only the Reformers but most pious Protestants have prayed for the prosperity of the arms of their country, and many have actually fought in the field of battle. All this is likewise admitted. But many pious men have had a mistaken zeal. It is fully believed that Protestants, generally, have been in the habit of considering the Reformation so glorious an event that they have very little inquired whether the means by which it was finally defended were agreeable to the spirit of the gospel or not. They have been taught from their earliest years to consider that the weapons of warfare used by the Reformers were lawful, so that they have not hesitated to follow their example. That the example and prayers of pious people ought to have weight is readily granted, but to place a blind confidence in them, we apprehend, is criminal, for their example is to be imitated no further than it agrees with the spirit and precepts of the gospel. These must forever remain a perfect standard of duty; whereas the practice of real Christians, owing to their imperfect state, is constantly changing and often contradictory. During the American Revolution, doubtless, real Christians were praying and fighting for the success of the American arms, and real Christians in the British service were praying and fighting for the success of his Majesty’s arms. The truth is, they ought not to pray for war in any shape, but to pray that wars may cease from under heaven, and that God’s kingdom may come and his will be done on earth as it is done in heaven; and not only to pray, but endeavor to advance the kingdom of heaven and put a stop to wars and bloodshed. The opinions of pious people often vary with the increase of light which shines upon the church. One century ago most pious people believed in the propriety of the slave trade, but very few can now be found to advocate the abominable practice. The nature of the crime has not changed, nor the evidence against it, but the truth is, that the opinion of pious people has materially changed upon this subject. We ought always to remember that the example of pious people is to be of no weight any further than it agrees with the example of our Lord. It is always unsafe to be looking too much to the fallible example of those whom we have esteemed pious for a rule of duty, while we have the unerring word in our hands to light our way; when any one is depending upon the example of Christians not under the immediate influence of divine inspiration for evidence to support his hypothesis, it is strong presumptive evidence that he has not the word of God in his favor. By the word of God and by that only ought every controversy to be tried.

It is further urged that we are commanded to pray for kings and all in authority; it is true we must pray not only for kings but all men, even enemies. This, however, does by no means imply that we are commanded to pray for a blessing upon their unhallowed undertakings; but it only implies that we must pray that they may be translated out of nature’s darkness into the light of the gospel, and from the power of Satan unto the living God.

The great difficulty with the subjects of the Mediator ever has been, and still is, a want of faith in the promises of God. They are prone to be afraid of consequences. They look nearly as much at consequences as the children of Israel did while journeying from Egypt to Canaan. The truth is, they ought to have nothing to do with consequences, but only duties. “Thus saith the Lord,” should be their warrant and only guide. If they implicitly follow the command, consequences are all safe in God’s hand. Had Abraham looked only at consequences, it is not probable he would ever have been styled the Father of the Faithful. It is not uncommon for timid and worldly Christians to be alarmed at consequences and to argue in this manner: they say, “Shall we stand still and suffer an assassin to enter our houses and take our lives and property without ever attempting to resist him?” All this must go upon the supposition that he who has said he will never leave nor forsake his people, and is a very present help in every time of need, will take no care of them. No assassin could stand a moment before the prayer of faith which would enter the heavens and reach the ears of the Lord of Sabaoth. If faithless Christians cannot be persuaded to look at the precepts and the promises, but only at consequences, they ought, at least, to examine them well. Suppose God, in his holy providence, should permit an assassin to take the life of one of his dear children; the consequence would be, he would immediately be translated to glory; and possibly the assassin might become a penitent; but should he take the life of the assassin in defending himself, the consequence then would be, he would hurry him into the abyss of the damned where his probation would be eternally ended. He who puts his trust in the Lord shall not fear what man can do to him; he will be like Mount Zion which cannot be moved.