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and violence in general?

      A. No, if the money is not intended for some special object, just in itself, where the aim and means are good.

      Q. May he pay taxes to such a government?

      A. No; he must not voluntarily pay the taxes, but he must also not resist their collection. The taxes imposed by the government are collected independently of the will of the subjects. It is impossible to resist the collection, without having recourse to violence; but a Christian must not use violence, and so he must give up his property to the violence which is exerted by the powers.

      Q. May a Christian vote at elections and take part in a court or in the government?

      A. No; the participation in elections, in the court, or in the government, is a participation in governmental violence.

      Q. In what does the chief significance of the doctrine of non-resistance consist?

      A. In that it alone makes it possible to tear the evil out by the root, both out of one's own heart and out of the neighbour's heart. This doctrine forbids doing that by which evil is perpetuated and multiplied. He who attacks another and insults him, engenders in another the sentiment of hatred, the root of all evil. To offend another, because he offended us, for the specious reason of removing an evil, means to repeat an evil deed, both against him and against ourselves, – to beget, or at least to free, to encourage, the very demon whom we claim we wish to expel. Satan cannot be driven out by Satan, untruth cannot be cleansed by untruth, and evil cannot be vanquished by evil.

      True non-resistance is the one true resistance to evil. It kills and finally destroys the evil sentiment.

      Q. But, if the idea of the doctrine is right, is it practicable?

      A. It is as practicable as any good prescribed by the Law of God. The good cannot under all circumstances be executed without self-renunciation, privation, suffering, and, in extreme cases, without the loss of life itself. But he who values life more than the fulfilment of God's will is already dead to the one true life. Such a man, in trying to save his life, shall lose it. Besides, in general, where non-resistance costs the sacrifice of one life, or the sacrifice of some essential good of life, resistance costs thousands of such sacrifices.

      Non-resistance preserves, resistance destroys.

      It is incomparably safer to act justly than unjustly; to bear an insult than to resist it with violence, – it is safer even in relation to the present life. If all men did not resist evil with evil, the world would be blessed.

      Q. But if only a few shall act thus, what will become of them?

      A. If only one man acted thus, and all the others agreed to crucify him, would it not be more glorious for him to die in the triumph of non-resisting love, praying for his enemies, than to live wearing the crown of Cæsar, bespattered with the blood of the slain? But one or thousands who have firmly determined not to resist evil with evil, whether among the enlightened or among savage neighbours, are much safer from violence than those who rely on violence. A robber, murderer, deceiver, will more quickly leave them alone than those who resist with weapons. They who take the sword perish with the sword, and those who seek peace, who act in a friendly manner, inoffensively, who forget and forgive offences, for the most part enjoy peace or, if they die, die blessed.

      Thus, if all kept the commandment of non-resistance, it is evident that there would be no offences, no evil deeds. If these formed a majority, they would establish the reign of love and good-will, even toward the ill-disposed, by never resisting evil with evil, never using violence. If there were a considerable minority of these, they would have such a corrective, moral effect upon society that every cruel punishment would be abolished, and violence and enmity would be changed to peace and love. If there were but a small minority of them, they would rarely experience anything worse than the contempt of the world, and the world would in the meantime, without noticing it, and without feeling itself under obligation, become wiser and better from this secret influence. And if, in the very worst case, a few members of the minority should be persecuted to death, these men, dying for the truth, would leave behind them their teaching, which is already sanctified by their martyr's death.

      Peace be with all who seek peace, and all-conquering love be the imperishable inheritance of every soul, which voluntarily submits to the Law of Christ: "Resist not evil." In the course of fifty years, Ballou wrote and edited books dealing mainly with the question of non-resistance to evil. In these works, which are beautiful in their lucidity of thought and elegance of expression, the question is discussed from every possible side. He establishes the obligatoriness of this commandment for every Christian who professes the Bible as a divine revelation. He adduces all the customary retorts to the commandment of non-resistance, both from the Old Testament and from the New, as, for example, the expulsion from the temple, and so forth, and all these are overthrown; he shows, independently of Scripture, the practical wisdom of this rule, and adduces all the objections which are usually made to it, and meets all these objections. Thus one chapter of a work of his treats of non-resistance to evil in exclusive cases, and here he acknowledges that, if there were cases when the application of non-resistance to evil were impossible, this would prove that the rule is altogether untenable. In adducing these special cases, he proves that it is precisely in them that the application of this rule is necessary and rational. There is not a single side of the question, either for his followers or for his adversaries, which is not investigated in these works. I say all this, in order to show the unquestionable interest which such works ought to have for men who profess Christianity, and that, therefore, one would think Ballou's activity ought to have been known, and the thoughts expressed by him ought to have been accepted or refuted; but there has been nothing of the kind.

      The activity of Garrison the father, with his foundation of a society of non-resistants and his declaration, convinced me even more than my relations with the Quakers, that the departure of state Christianity from Christ's law about non-resistance to evil is something that has been observed and pointed out long ago, and that men have without cessation worked to arraign it. Ballou's activity still more confirmed this fact to me. But the fate of Garrison and especially of Ballou, who is not known to any one, in spite of his fifty years of stubborn and constant work in one and the same direction, has also confirmed to me the other fact, that there exists some kind of unexpressed but firm understanding as to passing all such attempts in silence.

      Ballou died in August, 1890, and his obituary was given in an American periodical with a Christian tendency (Religio-Philosophical Journal, August 23d).

      In this eulogistic obituary it says that Ballou was a spiritual guide of a community, that he delivered between eight and nine thousand sermons, married one thousand pairs, and wrote about five hundred articles, but not a word is said about the aim to which he devoted all his life, – the word "non-resistance" is not even used.

      Like all that which the Quakers have been preaching for two hundred years, like the activity of Garrison the father, the foundation of his society and periodical, and his declaration, so Ballou's whole activity does not seem to have existed at all.

      A striking example of such an ingloriousness of writings intended to elucidate non-resistance to evil, and to arraign those who do not recognize this commandment, is found in the fate of the book by the Bohemian Chelcický, which has but lately become known and has so far not yet been printed.

      Soon after the publication of my book in German, I received a letter from a professor of the Prague University, which informed me of the existence of a still unpublished work by the Bohemian Chelcický, of the fifteenth century, by the name of The Drawnet of Faith. In this work, as the professor wrote me, Chelcický about four centuries ago expressed the same view in regard to the true and the false Christianity, which I had expressed in my work, My Religion. The professor wrote to me that Chelcický's work was for the first time to be published in Bohemian in the periodical of the St. Petersburg Academy of Sciences. As I was unable to procure the work itself, I tried to become acquainted with what was known of Chelcický, and such information I got from a German book sent me by the same Prague professor, and from Pýpin's "History of Bohemian Literature." This is what Pýpin says:

      "The Drawnet of Faith is that teaching of Christ which

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