They admit, therefore, the larger interpretation as included in the less, because it comports more with the design of Providence, who, by the mouth of his prophets wills universal peace, that the prohibition of public as well as of private wars should be understood as a Christian doctrine, than that the words in question should be confined to private injuries alone. The last reason, which the Quakers give for adopting the larger interpretation of the words in the sermon upon the Mount, as well as the less, is the following. They are of opinion, that, as Christians, they ought not to lessen the number of the moral obligations of the Gospel. They ought not to abridge its dignity, nor to put limits to its benevolence. If it was the desire of Jesus Christ, that men should love their enemies, it is their duty to believe, that his wish could not have been otherwise than universal. If it was an object with him to cure moral evil, it is their duty to suppose, that it was his desire to destroy it, not partially, but to the utmost possible extent. If it was his design to give happiness to man, it is their duty to determine, that he intended to give it not in a limited proportion, but in the largest measure. But when they consider the nature of wars, that they militate against the law of preservation, that they include the commission of a multitude of crimes, that they produce a complication of misery and suffering to man, they conceive they would not be doing their duty as Christians, or giving to Christianity its due honour, if they were not to admit the larger meaning of the words in question as well as the less. Reason too, pleads for the one as well as for the other. Consistency of moral doctrine again demands both. But if we admit the restricted interpretation, and exclude the larger, we offend reason. All consistency is at an end. Individual responsibility for moral turpitude will be taken from man. Crimes, clearly marked and defined in the page of Christianity, will cease to be crimes at the will of princes. One contradiction will rush in after another; and men will have two different standards of morality, as they adhere to the commands of the Gospel, or to the customs of governments or of the world. SECT. II. _Meaning of the scriptural passages advanced by the Quakers, supported by the opinions and practice of the early Christians--Early Christian writers held it unlawful for Christians to fight, as appears from Justin--Tatian--Clemens--and others--Christians would not enter into the armies for more than two centuries, as appears from Ireneus--Tertullian --Celsus--Origen and others--and generally left the military service, if they happened to be converted in it.