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 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