Neither do persons, arguing for the necessity of wars, do less than set themselves above the prophecies or oracles of God, which declare, that such warfare shall some time or other cease.
Neither do they, when they consider wars as necessary, and as never to be done away on account of the wicked passions of men, do less than speak blasphemy against the Gospel of Jesus Christ, because they proclaim it to be inadequate to the end proposed. For the proper subjugation of these, among other purposes, it was that the Gospel was promulgated. If it be thought a miracle, that the passions of men should be subdued, it is still a miracle, which Christianity professes to work; which it has worked since the hour of its institution; which it has worked in men, who have placed their highest reputation in martial glory; and which it continues to work, at the present day. Those, therefore, who promote wars, and excite the passions of men for this purpose, attempt to undo what it is the object of Christianity to do, and to stop the benign influence of the Gospel in the hearts of men.
That wars are necessary, or rather that they will be begun and continued, I do not mean to deny, while statesmen pursue the wisdom or policy of the world.
What this wisdom or policy is, it will not be difficult to trace. And first, when any matter is in dispute among the rulers of nations, is it not a maxim, that a high tone is desirable in the settlement of it, in order that the parties may seem to betray neither fear nor weakness, and that they may not be thought to lose any of their dignity or their spirit? Now as the human passions are constituted, except they have previously been brought under due regulation by Christianity, what is more likely than that a high tone of language on one side should beget a similar tone on the other, or that spirit, once manifested, should, produce spirit in return, and that each should fly off, as it were, at a greater distance from accommodation than before, and that, when once exasperation has begun, it should increase. Now what is the chance, if such policy be resorted to on such occasions, of the preservation of peace between them?
And, secondly, is it not also a received maxim, that, in controversies of this sort, a nation, even during the discussion, should arm itself, in order that it may shew itself prepared? But if any one nation arms during the discussion; if it fits out armies or fleets of observation with a view of deterring, or of being ready in case of necessity of striking, as it is called, the first blow; what is more probable, than that the other will arm also, and that it will fit out its own armies and fleets likewise? But when both are thus armed, pride and spirit will scarcely suffer them to relax, and what is then more probable, than that they will begin to fight?
And, thirdly, is it not a maxim also, that, even during the attempt to terminate the dispute, the public mind should be prepared? Are not the public papers let loose to excite and propagate a flame? And are not the deeds of our ancestors ushered into our ears to produce a martial spirit? But if the national temper is roused on both sides, and if preparations are carrying on at the same time with the utmost vigour, where again is the hope of the prevention of war between them?
And, fourthly, after hostilities are commenced, is it not a maxim also to perpetuate the enmity, which has been thus begun, and to give it a deeper root, and even to make it eternal by connecting it with religion? Thus flag-staffs are exhibited upon steeples, bells are rung to announce victories, and sermons are preached as occasions arise, as if the places allotted for Christian worship, were the most proper from whence to issue the news of human suffering, or to excite the passions of men for the destruction of one another. Nor is this all. The very colours of the armies are consecrated. I do not mean to say, that like the banners in the Praetorian tents, they are actually worshipped, but that an attempt is made to render them holy in the eyes of those who are present. An attempt is made, wonderful to relate, to incorporate war into the religion of Jesus Christ, and to perpetuate enmity on the foundation of the Gospel!
Now this is the policy of the world, and can it be seriously imagined, that such a system as this can ever lead to peace? For while discussions relative to matters of national dispute are carried on in a high tone, because a more humble tone would betray weakness or fear; while again, during this discussion, preparations for war are going on, because the appearance of being prepared would convey the idea of determined resolution, and of more than ordinary strength; while again, during the same discussion, the national spirit is awakened and inflamed; and while again, when hostilities have commenced, measures are resorted to, to perpetuate a national enmity, so that the parties consider themselves as natural enemies even in the succeeding peace, what hope is there of the extermination of war on earth?
But let us now look at the opposite policy, which is that of the Gospel. Now this policy would consist in the practice of meekness, moderation, love, patience, and forbearance, with a strict regard to justice, so that no advantages might be taken on either side. But if these principles, all of which are preventive of irritation, were to be displayed in our negotiations abroad, in the case of any matter in dispute, would they not annihilate the necessity of wars? For what is the natural tendency of such principles? What is their tendency, for instance, in private life? And who are the negotiators on these occasions but men? Which kind of conduct is most likely to disarm an opponent, that of him who holds up his arm to strike, if his opponent should not comply with his terms, or of him who argues justly, who manifests a temper of love and forbearance, and who professes that he will rather suffer than resist, and that he will do every thing sooner than that the affair shall not be amicably settled? The Apostle Paul, who knew well the human heart, says, "If thine enemy hunger, feed him, for in so doing thou shalt heap coals of fire on his head." That is, thou shall cause him, by thy amiable conduct, to experience burning feelings within himself, which, while they torment him with the wickedness of his own conduct, shall make him esteem thee, and bring him over to thy side. Thus thou shalt overcome his evil by thy good. Or, in other words, as fire melts the hardest metals, so thy kindness shall melt his anger. Thus Parnell—
"So artists melt the sullen ore of lead,
By heaping coals of fire upon its head.
Touch'd by the warmth, the metal teams to glow,
And pure from dress, the silver tang below."