New Testament or in any other writing in the Greek language.
What, then, are we to say to all this? Is my conclusion a foolish one? Is not every one who considers the fate of humanity filled with horror at the sufferings inflicted upon mankind by the enforcement of criminal codes,—a scourge to those who condemn as well as to the condemned,—from the slaughters of Genghis Khan to those of the French Revolution and the executions of our own times? He would indeed be without compassion who could refrain from feeling horror and repulsion, not only at the sight of human beings thus treated by their kind, but at the simple recital of death inflicted by the knout, the guillotine, or the gibbet.
The Gospel, of which every word is sacred to you, declares distinctly and without equivocation: “You have from of old a criminal law, An eye for an eye, a tooth for a tooth; but a new law is given you, That you resist not evil. Obey this law; render not evil for evil, but do good to every one, forgive every one, under all circumstances.” Further on comes the injunction, “Judge not,” and that these words might not be misunderstood, Jesus added, “Condemn not; condemn not in justice the crimes of others.”
“No more death-warrants,” said an inner voice—“no more death-warrants,” said the voice of science; “evil cannot suppress evil.” The Word of God, in which I believed, told me the same thing. And when in reading the doctrine, I came to the words,
