should be resisted by all lawful means, but not by evil. Q. From what does it appear that Christ gave that meaning to non-resistance? A. From the words which he used on that occasion. He said: "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also." Q. Whom did he mean by the words: "Ye have heard that it hath been said"? A. The patriarchs and the prophets, and that which they spoke and which is contained in the Old Testament, that the Jews generally call the Law and Prophets. Q. To what laws did Christ allude in the words: "Ye have heard"? A. To those in which Noah, Moses, and other prophets grant the use of personal violence against those who commit it, for the purpose of punishing and destroying evil deeds. Q. Mention such commandments. A. "Whoso sheddeth man's blood, by man shall his blood be shed." - Genesis ix. 6. “He that smiteth a man, so that he die, shall be surely put to death. And if any mischief follow, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe." - Exodus xxi. 12, 23, 24, 25. “And he that killeth any man shall surely be put to death. And if a man cause a blemish in his neighbor; as he hath done, so shall it be done to him; breach for breach, eye for eye, tooth for tooth." Leviticus xxiv. 17, 19, 20. "And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; then shall ye do unto him, as he had thought to have done unto his brother. And thine eye shall not pity: but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot." Deuteronomy xix. 18, 19, 21. These are the injunctions of which Jesus speaks. Noah, Moses, and the prophets taught that he who murders, mutilates, or tortures his neighbor doeth evil. In order to combat and destroy this evil, the evil-doer must be chastised by death, mutilation, or some personal torture. Trangressions are to be avenged by transgressions, murder by murder, torture by torture, evil by evil. Thus taught Noah, Moses, and the prophets. But Christ forbids all this. The gospel says: "I say unto you, resist ye not evil, avenge not one trangression by another, but rather bear a repetition of the offense from the evildoer." That which has been allowed is now forbid den. Having understood what resistance we have been. taught, we know exactly what Christ meant by nonresistance. Q. Did the teaching of the Ancients admit of resisting transgression by transgression? A. Yes; but Christ forbade it. A Christian has no right in any case to take the life of, or to offend against, the evil-doer. Q. May he not kill or wound another in self-defense? A. No. Q. May he enter a complaint to the magistrates for the purpose of chastising the offender? A. No. For that which he does through others, he practically does himself. Q. May he fight in the army against foreign or domestic enemies? A. Certainly not. the preparation therefor. He can take no part in war, or in He cannot make use of weapHe cannot resist one transgression by another, whether he is alone or in company, either personally or through other agents. ons. 2. May he voluntarily select or drill soldiers for the government? A. He cannot do this, if he wishes to be faithful to the law of Christ. Q. May he voluntarily contribute money to assist a government which is supported by military power, exe cutions, and violence in general? A. No; unless the money is to be used for some special purpose, justifiable in itself, where the object and the means employed are good. Q. May he pay taxes to such a government? A. No; he should not pay taxes on his own accord, but he should not resist the levying of a tax. A tax imposed by the government is levied independently of the Iwill of the citizens. It may not be resisted without recourse to violence, and a Christian should not use violence; therefore he must deliver his property to the forced damage caused by authorities. 2. May a Christian vote at elections and take part in courts of law or in the government? A. No. To take a part in elections, courts of law, or in the administration of government is the same thing as a participation in the violence of the government. Q. What is the chief significance of the doctrine of non-resistance? A. To show that it is possible to extirpate evil from one's own heart, as well as from that of one's neighbor. This doctrine forbids men to do that which perpetuates and multiplies evil in this world. He who attacks another, and does him an injury, excites a feeling of hatred, the worst of all evil. To offend our neighbor because he has offended us, with ostensible motive of self-defense, means but to repeat the evil act against him as well as against ourselves, it means to beget, or at least to let loose, or to encourage the Evil Spirit whom we wish to expel. Satan cannot be driven out by Satan, falsehood cannot be purged by falsehood, nor can evil be conquered by evil. True non-resistance is the only real method of resisting evil. It crushes the serpent's head. It destroys and exterminates all evil feeling. Q. But admitting that the idea of the doctrine is correct, is it practicable? A. As practicable as any virtue commanded by the law of God. Good deeds cannot be performed under all circumstances without self-sacrifice, privations, suffering, ! But and, in extreme cases, without the loss of life itself. Non-resistance preserves; resistance destroys. It is much safer to act justly than unjustly; to endure an offense rather than resist it by violence; safer even in regard to the present life. If all men refused to resist evil, the world would be a happy one. 2. But if only a few were to act thus, what would become of them rk i A. Even if butne man were to act thus, and the others should agree to crucify him, would it not be more glorious for him to die in the glory of non-resisting love, praying for his enemies, than live wearing the crown of But Cæsar, besprinkled with the blood of the murdered? whether it be one man or thousands of men who are firmly determined not to resist evil by evil, still, whether in the midst of civilized or uncivilized neighbors, men who do not rely on violence are safer than those who A robber, a murderer, a villain, will be less likely to harm them if he finds them offering no armed resistance. "All they that take the sword shall perish with the sword," and he who seeks peace, who acts like a friend, who is inoffensive, who forgives and forgets injuries, generally enjoys peace, or if he dies, he dies a blessed death. Hence, if all were to follow the commandment of non-resistance, there would manifestly be neither offense nor evil-doing. If even the majority were composed of such men they would establish the rule of love and good-will even toward the offenders, by not resisting evil by evil nor using violence. Even if such men formed a numerous minority, they would have such an improving moral influence over society that every severe punishment would be revoked, and violence and enmity would be replaced by peace and good-will. If they formed but a small minority, they would rarely experi ence anything worse than the contempt of the world, while the world, without preserving it or feeling grate ful therefor, would become better and wiser from its latent influence. And if, in the most extreme cases, certain members of the minority might be persecuted unto death, these men, thus dying for the truth, would have left their doctrine already sanctified by the blood of martyrdom. Peace be with all ye who seek peace; and may the allconquering love be the imperishable inheritance of every soul who submits of its own accord to the law of Christ. Resist not evil by violence. - ADES. BALLOU. tion For fifty years Ballou wrote and published books chiefly on the subject of non-resistance. In these writings, remarkable for their eloquence and simplicity of style, the question is considered in all its aspects. He proved it to be the duty of every Christian who professes to believe that the Bible is a revelation from God, to obey this commandment. He enumerates the arguments against the commandment of non-resistance, drawn from the Old as well as the New Testament, the expulsion from the Temple, among others, and answers each one in turn. Setting the Bible aside, he points out the practical good sense on which this principle is founded, sums up the arguments against it, and refutes them. For instance, in one chapter of his work he treats of non-resistance to evil in exceptional cases, and affirms that granting the truth of the supposition that there are cases to which the rule of non-resistance cannot be applied, that would prove that the rule in general is inconsistent. Citing such exceptional cases, he proves that these are the very occasions when the application of this rule is both wise and necessary. The question has been viewed from every side, and no argument, whether of opponent or sympathizer, has been neglected or left unanswered. I mention this in order to call attention to the deep interest which works of this class ought to excite in men who profess Christianity; and |