Non-resistance; or, The spirit of Christianity restored.

7j tX/^JUajLitlk

QytutX^

^

jLJ^ ^ ^^^.ifcc^

m^^^^^^^^^^^mm^

c^^l

\KC,

NONRfiSlSTANCE. 1

"THE PATIENCE

AND THE FAITH OF

s

^

&

THl SAIITS."

Re7. XTTT: lO.

" EARNESTLY CONTEND FOR THE FAITH WHICH
WAS ONCE DELIVERED UNTO THE SAINTS." J uc
" For the time will come, when they will not endure SOUND
doctrine ;%ut after their own lust shall they," " Think to
CHANGE times and laws." 2 Tim. 4 : 3. Dan. 7 : 25.

CHARLOTTESVILLE Va.

<o

7/

L I

A WORD TO FRIENDS.

It pains my heart to see the unhappy condi-
tion of our bleeding land. And I must admit
with you, that we are required to "withdraw"
(1 Tim. 6 ; 1 — 5,) from those who, by trying
to overthrow a positive institution of Heaven,
(Lev. 25: 44 — 46,) have plunged us into this
state of wretchedness and ruin. Yet, as during
the last twelve or fifteen years, I have refused
to take any part in political matters, you will
bear with me, in that I can take no active part
in your straggle for freedom. And if in this
little work, you think I have not had respect e-
nough for popular opinion, my apology is this :
Seeking that '' honor that comethfrom God on-
ly," (John 5 : 44,) '' I determined not to know
anything among you, save Christ, and him Cru-
cified." 1 Cor. 2 : 2.

" For if I yet pleased men, I should not be
the servant of Christ." Gal. 1 : 10.

But 1 declare unto you, the law of nonresis-
tance, which we here deliver unto you, ''Is not
after man ; for I neither received it of man, nei-
ther was I taught it but by the revelation of
Jesus Christ." Gal. 1 : 12.

And since those who despise me for obeying the law, despise
Christ for giving the law, why should I be ashamed to suffer
with him. John 15 : 20.

NONRESIST AN CE,

OR THE SPIRIT

OF CHRISTIANITY

ElSTOllB.

BY W. C. T H U R M A N.

*' Lord, shall we smite with the sword V^ Luke 22 : 49.
" All they that take the sword, shall perish with the
sword.'' Matt. 26: 52.

1862

INTRODUCTION

When gliding on with the smooth tide of popular opinion, all
seenaed to lend a smile — I knew not a foe. But since the time has
come which tries men's souls, as to whether they are really the
servants of Christ, all turn against me, — Insomuch, that it may well
be said of me, as of Elijah of old : " 1 am left alone, and they seek
my life." Rom. 11:3. But, smce all the woild, at least the " wise
and prudent" (1 Cor. 1 : 19.) are against me, it becomes necessary
to look again, and to pry yet deeper into the Royal law of <« the
Prince of Peace," to see whether it is possible that I can be mista-
ken in that which, though " hidden . . from the wise and prudent,"
(Matt. 11 : 25,) is yet so plain, " The way-faring men, thfough fools
shall not err therein." Isa. 35 : 8. But having no idea of preparing
a work for the press, when first I took my pen, 1 only intended to
write out these things, for my own benefit, to guide my feet into
that straight and narrovi^ way, which leads unto life ; Matt. 7 : 14.
and to put it in a form suitable to leave in the hands of my dear
Mother and loved friends, that they might know my life was lost for
Christ's sake, (Matt. 16 : 25.) should the want of a provision in
our law, for those who think " We ought to obey God, rather than
man," (Acts 5 : 29.) cause me to have to share a place with the
Christian martyrs. And though I have now concluded to have a
few copies printed, 1 yet think it unnecessary to circulate them be-
fore the close of the war ; for I find the saying, " No man regards
the scriptures, when his interest is at stake," is too true, for men
at present to yield obedience to the law of <« The Prince of Peace."

'< The last days perillous times." (2 Tim. 3: 1.) Like a flood,
have broke in upon us, at which time men <« will not endure sound
doctrine, but after their own lusts, shall they heap to themselves
teachers," (2 Tim. 4 : 3,) Such as, seeking to please men, are not
" subject to the law of God," (Rom. 8 : 7.) but, preaching for gain,
" They all look to their own way, every one for his gain from his
quarter," (Isa. 56: 11,) And having, "by good words and fair
speeches," (Rom. 16 : 18.) '< taken away the key of knowledge,"
(Luke 11 : 52.) Those are left to perish, for whom Christ died.

<^

J^F^a

AN INQUIRY

AS TO WHETHER THE CHRISTIAN

MAY USE THE SWORD.

Though I have during the last ten years so oft-
en declared the use of the sword to be incompati-
ble with the gospel dispensation, and all retaliation
for injuries received contrary to that meek and
lowly spirit of Christ, which, if a man have not, he
is none of his : — (Rom. 8: 9.) since those whom we
regarded as faithful servants of our Lord and Sav-
ior Jesus Christ, leaving the quiet fold of the Prince
of Peace, have resorted to the use of the sword, and
are as deeply involved in this bloody war, as those
who have made no pretension to the Christian re-
ligion ; it becomes necessary to give the matter a
second investigation ; and see if it may not be pos-
sible that we have been in error; seeing the wise
and learned are against us. But if, on a more
thorough investigation of the matter it is discovered
that we were not mistaken as to the teaching of
our Lord and his apostles ; we must cling to the
truth, and follow their footsteps, though opposed by
all the world.

And since the larger body, even of the christian
church is at the present day governed and controll
ed more by the force of custom, than the bible, we
should be but little biased by the opinions of others
in our investigation : and calling " no man father
upon the earth, '' Matt. 23 : — 9, we shall endea-

r\ p> rhc\ c\ -^

s^

vor to follow the teachings of Christ and his apos-
tles only ; for the " lioly scriptures are able to make
us wise unto salvation ;" 2 Tim. 3 : 1-3. and not
the wisdom of man, " for the world by wisdom
knew not God." 1 Cor. 1 : 21.

That the Christian religion should be neither
propagated nor defended by the use of the sword,
is a settled question, at least among all protestant
churches. The only point of controversy is, as to
whether those who, " putting off the old man with
his deeds," have been " born of the Spirit" of the
^' Prince of Peace," whose kingdom is not of this
world, may leave the peacable reign of Christ, and
conform so much to the ways of this sin-polluted
world, as to lake up arms in defence of earthly pos-
sessions.

But, since all admit, that w^e are not to use the
sw'ord in the cause of Christ, nor even as a means
of self defence where it is drawn against us because
of our religion ; w^hy should it be a question of con-
troversy as to whether we may use the sword in
defence of earthly things ? Is there in all the bible,
the least appearance of authority for supposing the
christian to have a better right to use the sword in
defence of that wiiich he is required to forsake,
Matt. 19: 21, 27, 29.— Luke 12 : 33.— Acts 2: 45,
4 : 34, than that for which he has forsaken all to
obtain ? Matt. 13 : 46. And is it not strange that
this doctrine, w^hich is too absurd to be worthy of
controversy, has become so universal ?

Our Lord has positively forbid retaliation. " I

5

say unto you that ye resist not ^'il." Matt. 5 : 39.
But this being too humiliating for the carnal mind,
which " is not subject to the law of God" : man in
his wisdom, since the christian religion has become
popular, ingeniously shields himself from obedience
to this soul humiliating law of Christ, by saying,
that this prohibition is to be restricted to those
evils only, which are imposed on us because of our
religion : in proof of which, they refer us to the
words of Paul : "but if any provide not for his own,
especially for those of his own house, he hath de-
nied the faith, and is worse than an infidel." 1 Tim.
5 : 8. And thus " by good words and fair speeches
deceive the hearts of the simple." Rom. 16 : 18.
But is it not strange, that they have so completely
deceived the hearts of the simple, as to make them
believe, that while they have no right to defend by
force of arms, that which is of more real worth than
all the world, they may yet defend that which is
of so little worth, that our Lord regarded it as even
unworthy of thought : Matt. 6 : 25, yea, requires
us to forsake. Luke 14 : 33. "For all these things
do the nations of the world seek after." Luke 12:
30. The express language of him who has " be-
come " the Author of eternal salvation unto all them
that obey him," Heb. 5 : 9, is this, " I say unto
you that ye resist not evil." Matt. 5 : 39. And
I appeal to the honesty of every intelligent man, to
say, what there is, either in the language as used
by our Lord, or in the connection in which these
words are found, from which we may draw the least

P62891

6

inference that it is to be restricted to those injuries only,
which are inaposed because of our religion. If this had
been our Lord's meaning, would he not have said so ? —
And since he has not said so, who is wise enough to
know that this was his meaning ?

As it is impossible to. restrict this prohibition of our
Lord to those evils only that are imposed because of our
religion, without adding that much to his word, this ad-
dition is *' the voice of strangers," and a stranger, the
Uttle flock of Christ '^ will not follow." John 10. Those
who say that this precept of Christ, is binding only
where we are persecuted for righteousness sake, do make
" the word of God of none effect," and had just as well
take the scissors and clip this verse out of the bible.
For, whether they are smitten for good or evil, for prea-
ching the gospel, or refusing to do so, the particular
time to obey this humiliating law of Christ, to them nev-
er comes.

To justify the use of the sword, we are told that the
Jew^s were often involved in war.

But what was the object of the Jewish wars, but to
establish and defend their religion ? and yet you admit
the christian must neither defend nor enforce his religion,
by the use of the sword. And in this admission, you
virtually acknowledge, that the use of the sword by the
Jews, gives the Christian no licence to use the sword.

The Jews were in possession of an earthly kingdom,
" a worldly sanctuary, .... and carnal ordinances, im-
posed on them until the time of reformation." Heb. 9 :
10. Hence they used carnal weapons of warfare in de-
fence of their religion.

But " he who is born of the Spirit" is no more " of the
world," John 17 : 16 ; hence " the weapons of our
warfare are not carnal :" 2 Cor. 10 : 4. for " if any
man be in Christ, he is a new creature, old things are

passed away, behold, all things are become new." 2 Cor.
5: 17.

If, says " the Prince of Peace," " niy kingdom was

of this world, then would my servants fight, but

now is my kingdom not from hence," John 18 : 36. So
they fight not. Hence, when the land of their fathers,
their native home and country, was invaded by the Ro-
mans, they were forbidden to take up arms, but, leaving
all earthly treasure behind, were required to " flee to
the mountains." Luke 21 : 21.

This, by the world, would be considered ignoble, un-
manly, and cowardly. He who would at the present
day, carry out the spirit of this precept, would be des-
pised as one unworthy to live ; — " for the carnal mind
is enmity against God, for it is not subject to the law of
God, neither indeed can be. Rom. 8 : 7. Therefore, he
that would at a time like this, have worldly friends, is
compelled, in disobedience to Christ, to take up arms.
" Whosoever therefore, will be a friend of the world, is
the enemy of God." James 4:4.

The Mosaic dispensation, being that of justice be-
tween man and man, in case of injuries, the law enjoined
retaliation : " life for life, eye for eye, tooth for tooth,"
Exod. 21 : 23, 24, 25, was required. But the Christian
dispensation being that of grace, all retaliation is forbid-
den. Hence the " Prince of Peace," in giving his law,
refers to the Mosaic thus, " 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," by returning evil for evil. " But
whosoever shall smite thee on thy right cheek, turn to
him the other also." Matt. 5 : 39.

That the apostles taught this same doctrine, we notice
that Paul, more than thirty years after, enjoined the same

8

precept upon the church at Rome, saying, " Recompense
to no man evil for evil." Rom. 12 : 17. And again he
enforces this law, saying, " Dearly beloved, avenge not
yourselves, but rather give place unto wrath : for it is
written, vengeance is mine, I will repay saith the Lord.
Therefore, if thine enemy hunger, feed him ; if he thirst,
give him drink ; for in so doing, thou shalt heap coals
of fire on his head. Be not overcome of evil, but over-
come evil with good." Rom. 12 : 19—21. Peter also
enjoins the same law, " Not rendering evil for evil, or
railing for railing : but contrariwise, blessing; knowing
that ye are thereunto called, that ye should inherit a
blessing. 1 Pet. 3:9.

We will now inquire as to the example of Christ, in
regard to this his own law^ of non-resistance. We learn
from Matt. 26 : 67, that the Jews spit in his face, and
buffeted him ; and others smote him with the palms of
their hands :" " who, when he was reviled, reviled not
again, when he suffered, he threatened not, but commit-
ted himself to him that judgeth righteously." 1 Pet. 2 :
23. Instead of retaliation, or resistmg those who were
about to slay him, he prayed, saying, " Father, forgive
them, for they know not what they do." Luke 23 : 34.
Thus " leaving us an example, that ye should follow his
steps." 1 Pet. 2 : 21. " Now if any man have not the
Spirit of Christ, he is none of his." Rom. 8 : 9.

The example of the apostles, in obedience to this la w of
" the Prince of Peace," is as follows ; " Being reviled,
we bless ; being persecuted, we suffer it ; being defamed,
we entreat." 1 Cor. 4 : 12, 13. Being " buffeted,"
they bore it. 1 Cor. 4: 11. When beaten, instead of
retaliation, they rejoiced " that they were counted wor-
thy to suffer shame" for Jesus' sake. Acts 5 ; 41.

9

When Paul and Silas received "many stripes," instead
of exhibiting a spirit of revenge, they " prayed, and sang
praises unto God." Acts 16 : 25. I

" Seeing that many glory after the flesh," says the
apostle Paul, " I will glory also." But in what did he
glory ! in those things in w^hich the w^orld glories ? No !
Just the reverse. He gloried in that he had " five times
received forty stripes, save one." 2 Cor. 11 : 24.

The same apostle, in waiting to the first christians,
says, " If a man bring you into bondage, if a man devour
you, if a man take of yours, if a man exalt himself, if a
man smite you on the face," " ye suffer it gladly, seeing
ye are wi^e," (2 Cor. 11 : 20, 19.) to know that the
christian should be " no striker" of those that injure him.

They " endured a great fight of affliction," and instead
of retaliation or resistance, " took joyfully the spoiling
of their goods ; knowins" they had in heaven a better and
an enduring substance." Heb. 10 : 32, 34.

But say those who, " by good words and fair speech-
es, deceive the hearts of the simple ;" Rom. 16 : 18, we
worship that same unchangeable God that the Jew^s wor-
shiped, and if it was right for them to use the sword, it
is not wrong for us. Now we know that it is true that
God changes not ; but we must also notice the difference
between the dispensation of justice, and that of grace.

The Jews, like oiher nations, were in possession of an
earthly kingdom, which was one of those powers " or-
dained of God," as " the minister of God, a revenger to
execute wrath upon him that doeth evil. Rom, 13 : 4.
But " what if God, willing to show his wrath, and make
his power known, endured with much long suffering the
vessels of wrath, fitted to destruction ? Rom. 9 : 22.
What has this to do with the reio^n of the " Prince of

10

Peace," whose " kingdom is not of this world ?" Now
you admit, that durine; the old dispensation, the " new
and living way" (Heh. 10 : 20) "into the holiest of all
w^as not yet made manifest ;" How absurd, then, to offer
the example of the Jews, to prove that one dead to the
" rudiments of the world," may conform so much to the
ways of the world, as to use the sword.

Was it not declared, saying : " Behold the days come,
saith the Lord, that I will make a new covenant with
the house of Israel." Jere. 31 : 31. And since this
new covenant is " not according to the covenant" as
" made with their fathers," Jer. 31 : 32. how can we
there learn the christian's duty ?

But even under that dispensation, when the sword was
allowed that people, as " God's ministers, to execute
wrath upon him that doeth evil ;" the Lord said unto
David : " Thou shalt not build an house for my name,
because thou hast been a man of war, and hast shed
blood." 1 Chron. 33 : 3. And since the house he was
forbidden to build, was but a type of the spiritual house
of God, ought the spiritual house, the holy " temple of
God," to be defiled by hands stained with blood ? 1 Cor.
3 : 17. Or can a man of war be a subject of the Prince
of Peace ? When Isaiah, through the Spirit of Proph-
ecy, saw this peacable reign of Christ, he said : " Every
battle of the warrior is with confused noise, and garments
rolled in blood ; — but this shall be with burning and fuel
of fire. For unto us a child is born ; unto us a Son is
given ; and the government shall be upon his shoulders ;
and his name shall be called Wonderful, Counsellor, ; —
The mighty God, the everlasting Father, the Prince of
Peace. Of the increase of his government and peace,
there shall be no end" : Isaiah. 9 : 5, 7. for " He shall

11

judge among the nations, and shall rebuke many people,
and they (who receive his rebuke,) shall beat their swords
into plowshares, and their spears into pruning hooks,
[and this, i e the Christian] nation, shall not lift up
sword against nation, neither shall they learn war any
more." Isa. 2 : 4. Hence, the Prince of Peace, in the
beginning of his reign, forbade the use of the sword in
his kingdom, by commanding him who had the honor of
opening to the w^orld this reign of peace, to " put up
again his sword into his place," — at the very time, w^hich
of all times, appeared to him to be the most important
to use it ; — informing him that " all they that take the
sword, shall perish with the sword." Matt. 26 : 52.

But, perhaps we are going on too fiist ; let us pause,
and think a moment. These words are either true or,
untrue. Our Lord either meant what he said, or he
meant something else ; and if he did not mean what he
said, then what did he mean. When he said, " Except
ye repent, ye shall all likewise perish," (Luke 13 : 5.)
we believe he meant just what he said. And are those
who use the sword, to share the same fate with those
who do not repent ? As all must perish who are not sav-
ed by Christ ; so none can be saved by him who refuse
to obey him. Hear his express language ; " Not every
one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven, but he that doeth the will of my

Father who is in heaven Therefore, whosoever

heareth these sayings of mine, and doeth them not, shall
be likened unto a foolish man, which built his house upon
the sand, .... and it fell, and great was the fall of it."
Matt. 7 : 2—27. Now one of the " sayings," to which
our Lord had reference, was thi:^ : "I say unto you that

39. Now I ask, can we

12

use the sword as a means of resisting the invading foe
"without disobedience to our Lord? ^V So the use of the
sword must be one of those carnal ordinances with "which
all that use are to perish with the using-" Col. 2 : 22.
"For all they that take the sw'ord shall perish w4th the
sword." Mat. 26: 52. "He that killeth with the sword,
must be killed with the sword. Here is the patience,
and the faith of the saints." Rev. 13 : 10. "For with
the same measure that ye mete withall, it shall be meas-
ured to you again." Luke. 6 : 38.
"Wo ! unto thee that spoilest, and thou wast not spoiled ;
and dealest treacherously, and they dealt not treacherous-
ly with thee, when thou shalt cease to spoil, thoushalt
be spoiled. And when thou shalt make an end to deal
treacherously, they shall deal treacherously with thee."
Isa.33:L

At death the warrior will cease to spoil. And after
death, the great battle in which those who having slain
with the sword, were not slain in turn, must receive the
measure they have imposed on others. Rev. 20 : 8,

And shall those who, in disobedience to Christ, have
used the sword, be slain before him ! Luke. 19 : 27.

Are you who urge the use of the sword, on the ground
that the .Jews did use it, willing to share the fate of the
Jews? By the sword their kingdom was established, and
by the sword, their kingdom was destroyed. By th€
sword, they led others into captivity; and by the sword
thev were led into captivity. They have never depart-
ed from the use of the sword? and "the sword shall ne-
ver depart from" them. 2 Sam. 12 : 10. But "we receiv-
ing a kiuordom which cannot be moved," Heb. 12 : 28.
must depart from all that tends to ruin. The kingdom
of peace being founded on the principle of love, can ne-

13

ver be destroyed ; for "love worketh no ill to bis neigh-
bor" ; hence there are no ills to be returned by the re-
venging hand of justice.

That the first christians, as foretold by the prophets did
cease from war, Paul says, "We do not war after the
flesh." 2 Cor. 10 : 3. That they used neither the sword,
nor any other carnal weapon of warfare, he declares "the
weapons of our warfare are not carnal." 2 Cor. 10 : 4.

So I conclude the deity, who is worshiped at the pre-
sent day as "the god of battles," was unknown to the
first christians ; they were the subjects of "The Prince
of Peace," whose reign is jnst the opposite to that of
"the god of battles."

The apostle James in writing "unto the twelve tribes
which are scattered abroad," asked them : " From
whence come wars and fightings among you ? come they
not hence, even of your lusts that war in your members ?"
Jam. 4 : 1. And the apostle Peter in writing to " the
people of God,'- (1 Pet. 2 : 10.) requires them to "abstain
from fleshly lusts which war against the soul." 1 Pet. 2 :
11. So we are here required to tear up the very root or
source from which all wars S[)ring. The lamb like sub-
jects of " The Prince of Peace," are required to love even
even their enemies, which celestial love consumes and
destroys for ever the spirit of war ; for that meek and
lowly spirit of love, which " Beareth all things," (ICor.
13 : 7.)" worketh no ill to his neighbor." Rom. 13 : 10.

When this "Prince of Peace," made his appearance
on eart.h, he was introduced to the people of God by " a
multitude of the heavenly host praising God, and saying,
Glory to God in the highest, and on earth peace, good
good will toward men." Luk. 2: 13. Therefore "the
kingdom of God is — righteousness and PEACE :" Ro.

14

14 : 17. the very reverse of war, and wickedness.

"God hath called us to peace," 1 Cor. 7 : 15. not to
strife ! for the christian's God into whose image and
likeness, he must be transformed, is "The God of love
and PEACE ;" (2 Cor. 13 : 11.) and not "the god of
battles." In war there is " hatred, variance, emulation,
wrath, strife, envyings, murders :" And " they which
do such things shall not inherit the kingdom of God."
Gal. 5 : 21.

C H IS

REVERSE OF

W H I

JUST THE

"Hatred,

"Sorrow of the world,
"War,
"Wrath,
"Wild by nature,
"Wickedness,
"Unbelief," or the want
22.

THE

CHRISTIAN SPIRIT IS

"Love,

" Joy in the Holy Ghost,

" Peace,

" Long-suffering,

" Gentleness,

" Goodness,

" Faith,
of confidance in God. Gal 5

The carnal mind is the source from which all wars and
bloodshed spring ; and " To be carnally minded, is death.
" Rom. 8:6. If therefore, "ye have bitter envyin
and strife in your hearts, [which is the origin of war,
glory not, and lie not against the truth ; — [by making
pretensions to the christian religion; for,] this wisdom
descendeth not from above, but is earthly, sensual, devil-
ish. For where envying and strife is, there is confusion
and every evil work ! (such as war, blood-shed, and. mur-
der.) But the wisdom that is from above, is first pure,
then PEACEABLE, gentle, and easy to be entreated ; full
of mercy and good fruits ; And the fruit of righteousness
is sown in peace^ of them that make peace." James 3 :
14—18.

15

The christian is required to "Follow PEACE with
ALL men, and holiness, without which no man shall see
the Lord." Heb. 12 : 14. And can those who take just
the opposite, that is, follow war and unrighteousness,
ever see the Lord ?

In war there is a continual retaliation, or returning of
evil for evil.,, But the Christian can "Recompense to
no man evil for evil." Rom. 12 : 17. Hence cannot go
to war. In war men avenge the evils imposed by other
nations, which the Christian is forbiden to do, "Avenge
not yourselves, but rather give place unto wrath."

In war men overcome their enemies, by pouring on them
more evil, than they are enabled to return or withstand.

But the little flock of Christ must take a path, leading
just in the opposite direction; They must '^Overcome
evil with good." Rom. 12 : 21.

Do not those who meet on the battle field, hate each oth-
er ? "Whosoever hateth his brother is a murderer, and
ye know that no murderer hath eternal life abiding in
him." 1 John. 3 : 15. ^'

All powers that exist, whether the government under
which we live, or other powers of earth, all are "or-
dained of God." ^' For there is no power but of God."
Rem. 13 : 1. "Whosoever, therefore, resisteth the
power, [either that under which we live, or any other,]
resisteth the ordinance of God, and they that resist shall
receive to themselves damnation." Rom. 13: 2. So the
Christian is in all cases forbidden to use the sword ; for
whatever power he meets on the battle field, is resisted
by him, and " since there is no power but of God,'' he
that resisteth any "power, resisteth the ordinance of
God." Rom. 13: 2.

The Apostle Paul foretold that there would " come

16

a falling away." 2 Thess. 2:3. In the days of Con-
stantine, the Church of Rome, made the league (Dan.
11 : 23.) with the world :— At which time the " Man
of sin, . . . who opposeth and exalteth himself above all
that is called God," (2 Thess. 2, 4.) began to use the
sword. But this warlike people, so far from being re-
garded as the subjects of the " Prince of Peace,'' are call-
ed "The Abomination that maketh desolate." Dan. 12:
11. And rightly called by that name, for that was the
spirit that made desolate the kingdom of" the Prince of
Peace.''

When John saw this warlike people, under the simili-
tude of a " Woman, drunken with the blood of the
saints," he " wondered with great admiration :" Rev.
17 : 6. And well he may have wondered, when he saw
those who profess to be the servants of the Prince ol
Peace, the followers of the meek and lowly " Lamb of
God," thus drunken with the blood of their brethren.

As an admonition to those who have thus been "cor-
rupted from the simplicity that is in Christ," (2 Cor. 11 :
3.) he heard a " voice from heaven saying : Come out of
her my people, that ye be not partakers of her sins, and
that ye receive not of her plagues." Rev. 18: 4.

But says one: When the soldiers inquired of John,
as to what they must do, he did not tell them to ground
their arms, but to "Do violence to no man," To this,
we answer, had these words been delivered by one of the
Apostles, to the Christian church, after the opening of
the gospel reign of Peace ; the question would have been
settled, and I never would have raised my pen to prove
that the Christian has no right to use the sword.

But we must remember, that these words were spoken
hefore The Prince of Peace had issued his law for the

17

government of his Church; and they were addressed,
not to Christians, but to Roman Soldiers, who, if ever
they became Christians at all, did not for at least nine or
ten years after : — Therefore we ask, what has this to do
with the question at issue ? We have never said it was
wrong for the people of the world to use the sword.

That the powers that be, the kingdoms of the world,
.may use the sword, Paul, in allusion to such, says, they
bear " not the sword in vain." Rom. 13 : 4.

But what has a dead man to do with the sword ? All
we contend for, is, that those who are " dead with Christ
from the rudiments of the w'orld," should '■ handle not"
that, of" which all are to perish with the using." Col.
2 : 20—22. The Prince of Peace did not forbid the
people of the world the use of the sword, but his disci-
ples, those whom the Father had given him " out of the
world," (John 17 : 6.) And they are *' under the law
to Christ." 1 Cor. 9 : 21. *' Now, whatsoever things
the law saith, it saith to them who are under the law."
Rom. 3 : 19. It was not to the w^orld, but to his disci-
ples he said : " Resist not evil." Matt. 5 : 39. He did
not tell those who rule in the kingdoms of earth, to put
up the sword, but him that had the keys of " the king-
dom of heaven." (Matt. 16: 19.) which " open the
gates, that the righteous nation which keepeth the truth,
may enter in" to that kingdom of* Perfect peace." Isa.
26 : 2, 3. We do not pretend to say, that the people of
the world, those who are governed and controlled by the
laws of nature, should cease to use the sword; for self-
protection is the first law of nature, as exhibited in all
the animal creation. All we contend for, is, that those
who profess to be dead to the ways of the world, and
have vowed allegiance to Christ, the Prince of Peace,

18

should either consent to obey him, or openly acknow-
ledge they will not have the man Christ Jesus *' to reign
over them/' We admit there are many pious and good
people, who have never yet entered within the pales of
the kingdom of the Prince of Peace. For example :
Cornelius was " a devout "or pious'' man, and one that
feared God with all his house, who gave much alms to
the people, and prayed to God always." Acts 10 : 2.
Would that we could say as much for those who at the
present day, profess to be the servants of Christ. He
was righteous, "a just roan, and one that feared God,
and of good report, (not only among his own people, but)
among all the nation of the Jews." Acts 10 : 22. It
would appear from the words of Peter, .s addressed to
Cornelius, that he was not only one that " worketh righ-
teousness," (Acts 10: 35,) but also a believer in Christ
the Son of God ; for Peter in his address to him says :
" Ye know .... how God anointed Jesus of Nazareth
with the Holy Ghost and with power." Acts. 10 : 37,
33.

In such a character who can discover but one single
rudiment of the world necessary to be slain, in order to
become dead to the world, alive to Christ, and a subject
of the new kingdom of peace. Since he was a man of
war, which is the very reverse of a man of peace, it was
necessary for Peter to tell him *' words whereby" he
"shall be saved. Acts 11 : 14. As both our Lord and
his apostles always aimed " theswoitl of the Spirit" right
at the heart of the error under which men were laboring,
Peter in the very beginning of his sermon, discovered to
him that in which he must reform, in order to become a
subject of the king^dom of peace, by informing him that
^* the word which God sent unto the Children of Israel,"

19

was not that of war and blood-shed, but the *• Preaching
PEACE by Jesus Christ," the Prince of Peace " He is
Lord of all :" Acts 10 : 36, And when Peter mention-
ed that " whosoever believeth in hira," or that couM so
confide in Christ, for moral protection, as to abandon the
use of the carnal weapons of warfare, *' should receive
remission of sins, (Acts 10: 43,) he whose only sin was
that of the use of the sword, being enabled to abandon
the use of the sword, and to confide alone in Christ, re-
ceived at once the gift of the Holy Spirit of" the peace
of God which passeth all understanding." Phil. 4: 7.

But it is asked, are w^e not required to be "subject
unto the higher powers?" To this we answer yes: —
But we are nowhere required to be subjects o^' the high-
er powers. The devils were " subject unto" the apostles
through Christ. Luke 10 : 17. Were they also subjects
of the kingdom of Christ? If men, ceasing to add to
the word of God, or ceasing to believe the apostle meant
something he has not said, would " hold fast to the form
of sound words," (2 Tim. 1 : 13,) as used by the apos-
tle, they would not " wrest the scriptures unto their own
destruction," (2 Pet. 3 16.) by saying the apostle here
gives license to the subjects of the kingdom of Christ, to
take up arms, when required to do so by the government
under which they live. The apostle does not say : Let
the Christian be a subject of the powers under which he
lives. His express language is: "Let every soul be
subject unto the Higher Powers," Rom. 13: 1. which
being in the plural, embraces all powers : hence lays us
under as much obligation to be subject to all other pow-
ers, Hs the one under which we live. And sinre we can
not be the subjects of all hicrher powers, this proves that
by being " subject unto the higher powers," he did not

20

mean that we must be the subjects of those powers.

And if we are not the subjects of the powers of earth,
then we are under no obHgation to bear arms. For ex-
ample : The prisoners you take in war, are "subject
unto," but not subjects of your government. Hence,
you do not require them to bear arms. Or if a stranger
from another kingdom sojourn among you, he is subject
unto, but not a subject of, your kingdom. Hence, is
under no obligation to take up arms in time of war, until
he takes the oath of allegiance. Many such are now in
this country, some at the call of the government have
entered the army as soldiers, others have refused, but
those who have refused, have in this resisted no law of
the higher powers, seeing they are not the subjects of
your government.

Now, if Christ be a king, he must have a kingdom.
And if no king nor power on earth has the right to re-
quire the subjects of another kingdom to take up arms,
then no king nor powder on earth has the right to require
the subjects of the kingdom of Christ to do this.

And since you say, Christ our king " is Lord of all,"
why treat him with contempt, insult his authority, or
deny the existence of any such kingdom, by requiring
one of his subjects to take up arms, and " resist evil,"
which we cannot do, without rebellion to Christ our King.

Here it may be asked, since the Higher Powers, ac-
knowledging as it were the existence of no such kingdom
as that of the Prince of Peace, do require his subjects
also to take up arms, how shall we reconcile Paul's lib-
erty to the Christian, " let every soul be subject unto
the higher powers," — with Christ's unconditional law :
*' Resist not evil," Matt. 5 : 39. To which we answer,
if by the expression " be subject unto the higher powers,"

21

the apostle meant an active obedience, then it would be
irreconcilable: but that he meant only a passive subjec-
tion, is clear from the text itself. For he, speaking in
the plural, lays us under as much obligation to be sub-
ject unto all other powers, as the one under which we
live. And this you know would be morally impossible,
had he meant an active subjection : for if in obedience
to one of the powers of earth, I take up arms and resist
another, then I am not subject unto the one I resist.
And since we are positively and unconditionally forbid-
den to resist any of the higher powers, we can only be
subject to them all in a passive sense. The subjects of
the Prince of Peace, as pilgrims and sojourners in a
strange land, must be "subject unto the higher powers"
of earth ; but they must not be subjects of those powers.

It is true, w^e are born subjects of the government un-
der which we live ; but as he who is dead has ceased to
be a subject, so he that is "dead with Christ from the
rudiments of the world," has lost his citizenship, and is
no longer a subject of the kingdoms of earth. Though
passively, he is subject to them all. By regeneration
and the new birth, he has been translated from the king-
dom of this w^orld into the kingdom of Christ, the Prince
of Peace. And as those who were baptized unto Moses
had no more to do with the kingdom of Egypt, but were
under obligation to fight the battles of the kingdom of
Israel, so those w'ho are " baptized into Christ," having
left the kingdom of this world, are under obligation to
fight no battles, save those of The Prince of Peace : the
weapons of whose warfare are not carnal. 2 Cor. 10 : 4.

We admit that since the " falling away" from Christ,
(2 Thes 2 : 3,) the larger body of the Church is blended
with the kingdoms of earth, as Daniel foretold this league

22

would be formed with the world. Dan. 11 : 23.

But that the subjects of the kingdom of Christ, in the
Apostolic a^e. were not subjects of the kingdoms of earth,
Paul makes the Christians tributary to the higher pow-
ers, (Rom. 13 : 6.) which tribute " the kings of the
earth" did not require " of their own children" or sub-
jects, (Matt. 8 : 12,) but " of strangers." Matt. 17 : 26.

The Romans were " free born." Acts. 22 : 28. But
as soon as they entered the kingdom of Christ, they lost
their citizenship as Romans, and became tributary to
Rome. Rom. 13. If it be asked, did not Paul claim to
be a Roman, — we answer, he also claimed to be a Phar-
isee, (Acts 23 : 6,) and an Israelite, a Jew of the tribe
of Benjamin, Rom. 11 : 1, and a Hebrew, Phil. 3 : 5 —
but when he entered the kingdom of Christ, he " suffered
the loss of all things." Phil. 3 : 8. For in this kingdom
" there is neither Greek nor Jew, Barbarian, Scythian,
bond nor free, but Christ is all and in all. Col. 3: 11.
Those who were only subject unto the kingdom of Sol-
omon, he made " to pay tribute," " but of the children
of Israel," the proper subjects of the kingdom, he made
no tributary servants, — they were men of war. 2 Chron.
8:8. If I go to the polls, and there cast my vote for
those who are thus placed in power, then I can no longer
be regarded as a stranger and sojourner on earth, but am
as properly a fellow citizen, as any other subject of the
government. Hence, under obliojation to take up arms
as a soldier, when required to do so. For the power
under which we live, would then be mv power. But
the expression, " the hiij^her powers,' shows that the
christian forms no part of that power. And since men do
not resist, their own power, our being forbidden to resist
the powers^ proves this again. The kingdoms of earth

23

though " ordained of God," are out of Christ. But the
christian is in Christ. The higher power " is the min-
ister of God, an avenger, to execute wrath upon him
that doeth evil," which the christian, as long as he con-
tinues in Christ, that is, in the doctrines and precepts of
Christ, cannot do. " Vengeance is mine, I will repay,
saith the Lord." Rom. 12 : 9. The " avenger of blood"
was as properly ordained of God, as the " city of Ref-
uge." But he who had fled to the city of refuge could
not, while he there remained, be an avenger of blood.
Now, Christ is our city of Refuge, and '* we who have
fled for refuge," (Heb. 6 : 18,) cannot while we contin-
ue within the pales of our city of Refuge, or in the pre-
cepts of Christ, be an ** avenger of blood." Hence, can-
not form a part of that power as ordained of God, " To
execute wrath on him that doeth evil." You admit we
ought to " Render unto Cesar, the things that are Ce-
sar's," which bear the image and likeness of Cesar, then
ought we not also to render unto '* God, the things that
are God's?" Mark 12: 17. And shall we take that
son and heir of heaven, who bears the image of God, be-
ing " created anew in Christ Jesus," and offer this, the
" royal friend," . . . and acknowledged " brother," of
Christ, both soul and body, upon your Pagan altar of
political strife? No! If I must die, " let me die the
death of the righteous," " and let my last end be" upon
that glorious altar, on which the precious blood of my
Lord and Savior was spilt, by those .Tews, who, fearing
the prevailinor christian doctrine of a lamb-like nonresis-
tance, would leave " their place and nation" [John 11 :
48.] exposed to the mercy of a Roman Power : — slew
and hanged on a tree, the AUTHOR of this celestial,
glorious, and only law that can ever establish a reign of

24

perfect peace, either in heaven or on earth. Suppose,
we could admit that the christian has a right to take the
sword and resist evil, if required to do so by the govern-
ment under which he lives ; then you must acknowledge
that in all the Bible, this is the only law of God, which
must give place to the authority of man.

Reader, ponder well, and bear in mmd, that since the
Prince of Peace, has positively, and unconditionally for-
bid his subjects to resist evil, all the authorities and pow-
ers of earth, cannot repeal that law. And yet, until that
law is repealed, the resisting of evil on the part of the
christian, is open rebellion to Christ his king, though by-
all the powers of earth combined, he may be required to
do so. Hence, when, by the authority of the world, the
christian takes up arms, he tramples the authority of
Christ his King beneath his feet, and makes the a\]thor-
ity of man superior to that of Christ. And thus, ceas-
ing to be the servant of Christ, he becomes the servant
of him whom he obeys. Rom. 6 : 16.

One law of Christ our King, was this, " Go ye into
all the world, and preach the gospel.'' Now when Ne-
ro, Emperor of Rome, with all the authority and power
of his kingdom, required the Apostles to cease to do this,
they chose rather to obey God than man.

Another law of Christ our God, as given in terms yet
more positive, by using the expression " I say unto you"
is, " that ye resist not evil." Matt. 5 : 39.

And since "he that saith I Know him and keepeth
not his commandments is a liar, and the truth is not in
him" ; (1 John 2 : 4,) had we not as well renounce the
religion of Christ at once, as to refuse to obey him ? We
are to be " subject unto the higher powers in all things
that do not conflict with the clear law of Christ. But

25

since " No man can serve two masters," (Matt. 6 t 24,)
when the higher powers require us to do that which our
Lord has forbidden, *' We ought to obey God rather
than man." Acts 5 : 29.

But we are often asked questions like this, ; Was not
George Washington a good christian. To this I answer
" I know nothing by my self." (1 Cor. 4 : 4.) If you
prefer the example of Washington, and other good men,
to that of Christ, I have only to say, calliug no man
"father upon earth," (Mat. 23: 9.) I choose rather to
follow the example, and obey the precepts of Christ and
his apostles ONLY.

If by the new birth, Washington had entered within
the pales of the new covenant dispensation, then he did
violate the laws of Heaven, in "resisting the higher pow-
ers." But I know no law forbidding those to use the
sword, who do not belong to the new covenant dispensa-
tion of peace. For the " higher power" is as properly
" the minister of God, a revenger, to execute wrath upon
him that doeth evil," as the peacable lambs of Jesus
are the ministers of Christ, to " Teach all nations" (Matt.
28: 19,) "the way of peace." Luke 1: 79. All we
contend for is, th^t the two kingdoms, the kingdom of
the world, and that of Christ, be not blended together.
That the Israel of God remain in the land of Canaan,
under David th^^ir king, and let the kingdoms of the
world, fight their own battles.

\^ But while wc are unable to see how the christian
can with impunity use the sword, we would prefer hav-
ing some example of the apostles, as to what they did in
time of war.

So we will now etqulre as to the example of Christ,
and his apostles, when war was declared against him.

26

"When the kings of the earth stood up, and the rulers
were gathered together, — both Herod, and Pontius Pi-
late with the Gentiles, and the people of Israel ; Acts. 4 :
26. When antichrist that "dreadful and terrible beast,"
Dan. 7 : 7. stood "up against the Prince of princes,"
Dan. 8 : 25. he placing his sentinels at their proper posts
said unto thera "Tarry ye here and watch." But watch
what? "Watch and pray that ye be not overcome by
temptation," or the impulse of your nature to "resist evil"

"And he kneeled down, and prayed, saying Father, if
thou be willing, remove this cup from me ; nevertheless
not my will, but thine, be done.

What an entire submission to the will of God.

Had we all this, "the spirit of Christ" we would not
"Fight against God." but submit to his will.

When the army came up even "A gjreat multitude
armed with swords and clubs," "He went forth, and said
unto them, Whom seek ye? They answered him Jesus
of Nazareth." "Jesus answered, I have told you that I
am he. If therefore ye seek me, let these go their way."

Here we are taught by example to put an end to war,
before the first battle is fought, by yielding up to the in-
vading foe, the object they seek to obtain, without expo-
sing the lives of those who are not the objects of their ha-
tred. But the apostles prefering to die with their Cap-
tain to that of forsakinuj him, "Said unto him, Lord shall
we smite with the sword'* ? Luke. 22 : 49

But alas for Peter ! when placed as a sentinel he slept
at his post. "Pefer, what ! could ye not watch with me
one hour?" H-n'inof cprised to wntch and pray, he did
not wait for instruction from his Lord as to what to do :
But seeing that if no resistance was offered, his Master
must fall into the hands of his enemies, drawing his sword

27

" Smote the High Priest's servant and cut off his right
ear." Jesus then answering those who had asked to
know wheather they might use the sword said, "Suffer
ye thus far;" Bear with Peter in what he has done,
seeing I have healed the injury he imposed on our ene-
mies ; But "let this suffice" or as some render it "Enough
of this !" Let the sword be used no more by my people.

Then turning to him who held in his hand a drawn
sword he said, "PUT UP THY SWORD." John. 18.

And since in this the most important of all battles, the
disciples were forbidden to use the sword, even in defence
of one more dear to them than all the richest treasures
either of heaven or earih ; can it be right for the chris-
tian to use it in any case.

Now "Where no law is there is no transgression."

Hence, before the issuing of this new law of Christ, it
was no sin on the part of the people of God to use the
sword. For example, the Jews did use it.

Bui since the going forth of this new celestial law, no
christian can use the sword. Which is clear from this
reason : After Peter was thus positively forbidden to use
the sword it was impossible for him to use it again with-
out open rebellion to his God. And since all baptized
persons are under obligation to observe the same laws
as enj >ined on the apostles, Mvit. 28 : 20. No bapized
person can use the sword with out rebellion to our God.
And if those who " have been baptized into Christ,"
can not use the sword, without rebellion to our God,
then, "ALL THRY THAT TAKE THE SWORD
SHALL PERLSH with the sword. '

But Peter not havingr yet learned in what true brave-
ry consisted seemed to have been so ashamed of this car-
nally considered, unmanly, and cowardly submission, as

28

to cause hitn to deny his Lord, even swearing he knew
not the man. But unlike those of the presant day whose
hearts precept, upon precept cannot reach, one look from
Christ convinced him of his error. He " went out and
wept bitterly," over his carnal nature, and was so com-
pletely *' coiVVEKTED," from the error of his w^ay, that so
far from ever again attempting to offer any corporeal re-
sistance, to those who laid hands on or beat him, he Re-
joiced that he was counted w'orthy, to suffer shame for
Jesus' sake. Acts. 5 : 41. And did strengthen his bre-
thren, Luk. 22 : 32. Wooing them by the chords of ce-
lestial love, to follow the footsteps of him " Who, when
he was reviled, reviled not again; when he suffered, he
threatened not ; but committed himself to him that judg-
eth righteously." 1 Pet, 2 : 23.
Those who

<' Being convinced against their will,
Are of the same opinion still,"

Say the apostles were at this time
forbidden to fight because it w^as necessary for Christ to
die for man. To this I reply, if a man at the presant
day, must be brought before a tribunal, would it not ap-
pear much better, for him to go voluntarily, and give
himself up, than to wait to be carried up by force ; If our
Lord had no particular object, in being thus taken by
this band of soldiers, w^hy did he not go and give himself
up? was he not daily in the Temple? Mat. 26 : -J-^.

And if he had any particular object in view, what could
it have been, but to give this example, to his people?

But we are not lef' in doubt as to wh-, this was done,
for Peter express! V me iti >rjs. fhat Christ left "us an EX-
AMPLE, that ye sho-jM follow his steps " 1 Ph. 2: 21.

Matthew says " ^11 this was done thjit the Scriptures

29

of the prophets might be fulfilled." Mat. 26 : 56

Which Scriptures say " He will teach us of his ways.

and those who " Walk in his paths shall not lift up

sword against nation, neither shall they learn war any
more." Isa. 2 : 3, 4.

If war is justifiable in any case on earth it is in case
of self protection when we are invaded by those we have
in no way injured. And since there can be no case in
which one can be more justifiable in self defence, nor
more able to offer a complete defence, than the one in
which the example was given, we discover that the chris-
tian can in no case go to war.

Where the christian is unable to "Overcome evil with
good," his only way to escape, is to flee as the lamb
would from the wolf. " When they persecute you in
this city flee ye into another." Mat. 10 : 23.

But we are asked, if wrong for the christian to use the
sword, why did Peter have one? To this we reply Pe-
ter had none until required to procure one for this par-
ticular occasion : And that for the express purpose of
exhibiting to all the world, both by precept, and example,
that the sword, can in no case, be used by the christian.
In proof of which, call to mind that while it was so im-
portant at that time, to have a sword, a man was even
required, to "Sell his garment, and buy one; — Two
swords, [were] ENOUGH," Luke. 22 : 36, 38. for the
object in view.

Now the object could not have been to use it against
that " Great multitude," of soldiers, armed with "Swords
and clubs," for then two would not have been enough.
And forbidding his disciples to use them for that purpose
he said, " Thinkest thou that 1 cannot now pray to my
Father, and he shall presantly give me more than twelve

30

legions of angels?" And yet if our Lord did nothing in
Tain, he must have had some object in view.

So every reasonable man, is compelled to admit, that
our Lord's object was, by both precept, and example, to
exhibit as clear as the sun in its noon day splendor, that
celestial law of nonresistance, which draws the line be-
tween the people of God, and the w^orld : being the law
of God to which the carnal mind is not subject, "Nei-
ther indeed can be." Rom. 8 : 7.

But some of those whose carnal nature, being unable
to yield to Christ, try to make the bible yield to them :
Say, the text, " He that hath no sword, let him — buy
one," shows that we have the privalege of using the
sword. To which we snswer since two swords, are not
enough, for all the christian church, we have positive
proof, that this was not the object ; For what ever the
object may have been, one thing is certain, *'TWO
swords," were " ENOUGH," for the end in view.

But even if we had not been informed, that two were
enough, for the object in view: Since the last words of
Christ, concerning the sword, forbids its use, no servant
of Christ CAN ever use it again, until A NEW reve-
lation is received from heaven, seeing that in the use of
it, he ceasing, to be the servant of Christ ; Becomes the
servant of him " WHOM YE OBEY" Rom. 6 : 16.

The next war, in which the apostles, and first chris-
tians were concerned, w^as that of the Romans, invading
the land of Judea, spreading desolation and ruin as they
went; destroying their property, burning their houses,
batheing the sword in the heart's blood of their fathers,
mothers, brothers, and sisters, and selling their children,
to the heathen for slaves, or confining them in dark dun-
o-eons ano *^?*s, to toil in doleful wretchedness under
» ' •' '^^ causing "great distress in the land," while

fZ"ed I'^Miers pou.f >' th- « wrath upon this people".

31

Now go to the divines of our presant age, ask that
"Right Reverend Doctor of Divinity," what you must
do at such a soul trying time. And will he not tell you
to fly immediately to arms! Saying that worthless cow-
ard who under conscientious scruples can refuse to resist
the invading foe, "hath denied the faith, and is worse
than an infidel?"

But renouncing " the doctrine, and traditions of men,"
I prefer to go to Jesus, saying " Lord what v\ It thou
have me to do ?" " Shall we smite with the sword ?"

And what is the answer ? (Just the reverse of that as
given, by those who " Have taken away the key of
knowledge." Luke. 11 : 52.) " I SAY UNTO YOU,
THAT YE RESrST NOT EVIL:" But leaving all,
behind " FLEE TO THE MOUNTAINS ;" Luke. 21
"FOR ALL THEY THAT TAKE THE SWORD, SHALL
PERISH with the sword :" Mat. 26 : 52. " They that
RESIST, {THE INVADING ARMY) SHALL RECEIVE TO
themselves damnation. Rom. 13 : 2.

This was written about the time of the beginning of
the war ; and since the apostle here, had direct refference
to this very " power, "or army, which laid their land
waste, we may well supply the above words ^^e invadiwj
army.

And now I wish to make an appeal to the honesty of
every intelligent man. As this was the last war, during
the apostolic age ; If since that time, you have received
no new revelation from heaven ; where is your authority
for believing the christian may use the sword, or take
up arms, in time of war? You say "self protection, the
first law of nature demands it." But if " Tne wofld bj
wisdom knew not Goci,' ' I Cor. 1 : SI. Cmi VCu *"" ^^^
servant of Christ, who by the wisdom of the worFd, re-

32

verse the laws of God ?

"Is there a minister of the gospel under the canopy of
heaven, who does not achnit that the precepts, and example
of Christ and his apostles, are to the christian, a living
LAW. Then why deny, what you preach. If honest,
you are compelled to admit, that Christ and his apostles,
did, both by example and precept, teach the doctrine of
nonresistance ; insomuch, that, when every thing dear to
them on earth, was being destroyed, their near relations,
friends and neighbours, were falling, "By the edge of the
sword and led away captive into all nations:" Luk.21 : 24.
So far from being permitted to take up arms, to resist the
desolating foe, they were commanded to "flee into the
mountains," and that under a law too strict, to allow a
man even to " Return back to take his clothes," or
" any thing out of his house." Matt. 24 : 16-18.

And if they " Took joyfully the spoiling of their
goods?" Why may we not suffer loss for Christ's sake?
"Why do ye not rather take wrong?" Knowing in yoursel-
ves that ye have, in heaven a better and an enduring sub-
stance." Heb. 10 : 34.

This being so contrary to the way of the world, our
Lord has well said, " I will lead them in paths they have
not known ." Isa. 42 : 16. " No lion [or warlike per-
son] shall be there, nor any ravenous beast [such as slay
their fellow man] shall go up there on ; they shall not be
found there." Isa. oo : 9. For "All His paths, are peace."

The gospel of Christ, is "The gospel of PJ^ACE/'
Ephe. 6 ; 15. "As it is written, How beautiful are the
feet of them that preach the gospel of Peace." Rom. 10

And so far from " The mother of harlots," having the
right " To change times and laws," Dan. 7 : 25. The
Apostle Paul says if " An angel from heaven, preach any