of government, and who now in time of need and danger would not
share in bearing the labors and dangers of its defense. It was
even natural that they should declare the attitude of such men
monstrous, irrational, and suspicious."

A host of orators and writers, our author tells us, arose to
oppose this attitude, and tried to prove the sinfulness of non-
resistance, both from Scripture and on common-sense grounds. And
this was perfectly natural, and in many cases the authors were
right--right, that is, in regard to persons who did not renounce
the benefits they received from the government and tried to avoid
the hardships of military service, but not right in regard to the
principle of non-resistance itself. Above all, our author proves
the binding nature of the rule of non-resistance for a Christian,
pointing out that this command is perfectly clear, and is enjoined
upon every Christian by Christ without possibility of
misinterpretation. "Bethink yourselves whether it is righteous to
obey man more than God," said Peter and John. And this is
precisely what ought to be the attitude to every man who wishes to
be Christian to the claim on him for military service, when Christ
has said, "Resist not evil by force." As for the question of the
principle itself, the author regards that as decided. As to the
second question, whether people have the right to refuse to serve
in the army who have not refused the benefits conferred by a
government resting on force, the author considers it in detail,
and arrives at the conclusion that a Christian following the law
of Christ, since he does not go to war, ought not either to take
advantage of any institutions of government, courts of law, or
elections, and that in his private concerns he must not have
recourse to the authorities, the police, or the law. Further on