family or society and thus to increase its welfare at the expense of public interests, in the same way it is senseless to do violence, to execute, and to murder to increase the welfare of the nation, because that is at the expense of the interests of humanity.
Your duties as a citizen cannot but be subordinated to the superior obligations of the eternal life of God, and can not be in opposition to them. As Christ's disciples said eighteen centuries ago: "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye"
(Acts iv. 19); and, "We ought to obey God rather than men" (Acts v. 29).
It is asserted that, in order that the unstable order of things, established in one corner of the world for a few men, may not be destroyed, you ought to commit acts of violence which destroy the eternal and immutable order established by God and by reason. Can that possibly be?
And therefore you cannot but reflect on your position as landowner, manufacturer, judge, emperor, president, minis ter, priest, and soldier, which is bound up with violence, deception, and murder, and recognize its unlawfulness.
I do not say that if you are a landowner you are bound to give up your lands immediately to the poor; if a capitalist or manufacturer, your money to your workpeople; or that if you are Tzar, minister, official, judge, or general, you are bound to renounce immediately the advantages of your position; or if a soldier, on whom all the system of violence is based, to refuse immediately to obey in spite of all the dangers of insubordination.
If you do so, you will be doing the best thing possible. But it may happen, and it is most likely, that you will not have the strength to do so. You have relations, a family, subordinates and superiors; you are under an influence so powerful that you cannot shake it off; but you can always recognize the truth and refuse to tell a lie about it. You
