others. I understand now the meaning of the words:—
“But let your speech be, Yea, yea; nay, nay; and whatsoever is more than these is of evil.” (Matt. v. 37.)
Understanding this, I am convinced that the oath is destructive of my true welfare and of that of others, and this belief changes my estimate of right and wrong, of the important and despicable. What once seemed to me right and important,—the promise of fidelity to the government supported by the oath, the exacting of oaths from others, and all acts contrary to conscience, done because of the oath, now seem to me wrong and despicable. Therefore I can no longer evade the commandment of Jesus forbidding the oath, I can no longer bind myself by oath to any one, I cannot exact an oath from another, I cannot encourage men to take an oath, or to cause others to take an oath; nor can I regard the oath as necessary, important, or even inoffensive.
Jesus has shown me that the fourth temptation destructive to my happiness is the resort to violence for the resistance of evil. I am obliged to believe that this is an evil for myself and for others; consequently, I cannot, as I did once, deliberately resort to violence, and seek to justify my action with the pretext that it is indispensable for the defence of my person and property, or of the persons and property of others. I can no longer yield to the first impulse to resort to violence; I am obliged to renounce it, and to abstain from it altogether.
