tians, however, whose hearts are upon this idol, will sooner give up their lives than their God. "The

love of money is the root of all evil." The real Christian's treasure is in heaven, and beyond the reach of the powers of earth or hell. The things of this world are but privileges lent to him, to be resigned at the call of his Lord. Shall he then fear those who can only kill the body, and afterwards have no more power that they can do? Rather let him fear him, who has power to destroy both soul and body in hell for ever. It is better for him to suffer

wrong, than to do wrong.

The permission granted to the Jewish church to wage war, has often been pleaded as authority for Christians. If this proves any thing, it proves too much; for not only defensive, but offensive war was permitted under the Mosaic dispensation. This, the Tyrants of the world have not generally contended was right, since the gospel dispensation. We think, however, that we have fully shown that this was abrogated under the gospel dispensation, and that all kinds of war were prohibited; if so, it has no weight on the subject *.

It has been said, that Christians, with a small

* Although it is not expected that any intelligent and candid Christian will attempt to say, that the arguments which have been advanced may fairly apply to offensive, but not to defensive war; yet some weak, and unenlightened Christians, may make the assertion. In answer to such, we would observe—that this would be begging the question, and taking for granted, the very subject in dispute. We cannot be satisfied with any thing short of a candid answer, drawn directly from the spirit and precepts of the gospel. When it is fairly proved, that under the gospel dispensation our Lord did draw a clear line of distinction, between offensive, and defensive war; and that he intended all such precepts as have been adduced to apply to the former, and not to the latter; then we will acknowledge the weight of the argument. Until this is done, we shall not consider our arguments as answered.

exception, have never questioned the propriety of defensive war. As it regards nominal Christians, this statement is perhaps correct; but as it respects the real disciples of the Mediator, it is to be questioned. We hear of no Christians in the first ages of the Church, engaged in carnal warfare; until we hear of great corruptions in the Church. Most protestants have been of opinion, that those precious disciples who inhabited the dark vallies of Piedmont; during the great corruptions of the nominal Church; were the Redeemer's true subjects. These disciples, of whom the world was not worthy, utterly refused to engage even in defensive war; notwithstanding they were hunted down by their bloody persecutors, the same as the Lamb is hunted down by the Wolf.

It has been often repeated that the Reformers who were good men, did not hesitate to engage in defensive war; and that the reformation was finally supported by the sword. That the Reformers were generally pious men, is readily admitted, and that the reformation under divine providence was a glorious event to the Church, is also granted. But the history of the Reformers, when written by their friends, abundantly manifests that they were men, subject to like passions, with other men; and that all the means they employed could not be justified, either by the Spirit, or the precepts of the gospel.

Henry the Eighth was a vile man, but he was very active in protesting against the Pope, because his holiness would not grant him a divorce. God makes the wrath of man praise him. It will not

probably be a great length of time, (in the opinion of the writer,) before those Churches which were defended with the sword, will be destroyed by the sword.

It has been further urged, that not only the Reformers, but most pious Protestants, have prayed for the prosperity of the arms of their country, and many have actually fought in the field of battle. All this is likewise admitted: but how many pious men have had a mistaken zeal? It is fully believed, that Protestants, generally, have been in the habit of considering the reformation so glorious an event, that they have very little inquired, whether the means by which it was finally defended, were agreeably to the spirit of the gospel or not. They have been taught, from their earliest years, to consider that the weapons of warfare used by the Reformers were lawful; so that they have not hesitated to follow their example. That the example and prayers of pious people ought to have weight, is readily granted; but to place a blind confidence in them, we apprehend, is criminal; for their example is to be imitated, no further, than it agrees with the spirit and precepts of the gospel. These, must for ever remain a perfect standard of duty; whereas, the practice of real Christians, (owing to their imperfect state,) is constantly changing, and often contradictory. During the American revolution, doubtless, real Christians were praying and fighting for the success of the American arms; and real Christians in the British service, were praying and fighting for the success of his Majesty's arms. The truth is,

they ought not to pray for war in any shape, but to pray that wars may cease from under heaven; and that God's kingdom may come, and his will be done on earth as it is done in heaven; and not only to pray, but endeavour to advance the kingdom of heaven, and put a stop to wars and bloodshed. The opinions of pious people often vary with the increase of light which shines upon the Church. One century ago most pious people believed in the propriety of the slave trade; but very few can now be found to advocate the abominable practice. The nature of the crime has not changed, nor the evidence against it; but the truth is, that the opinion of pious people has materially changed upon the subject. We ought always to remember that the example of pious people, is to be of no weight, any further than it agrees with the example of our Lord. It is always unsafe to be looking too much to the fallible example of those whom we have esteemed pious, for a rule of duty, while we have the unerring word in our hands, to light our way: when any one is depending upon the example of Christians, not under the immediate influence of divine inspiration, for evidence to support his hypothesis; it is strong presumptive evidence that he has not the word of God in his tavour. By the word of God, and by that only, ought every controversy to be tried.

1

It is further urged, that we are commanded to pray for kings, and all in authority; it is true we must pray not only for kings, but all men, even enemies. This, however, does by no means imply, that we are commanded to pray for a blessing upon their

unhallowed undertakings; but it only implies that we must pray that they may be translated out of nature's darkness into the light of the gospel; and from the power of Satan, unto the living God.

The great difficulty with the subjects of the Mediator ever has been, and still is, a want of faith in the promises of God. They are prone to be afraid of consequences. They look nearly as much at consequences as the children of Israel did, while journeying from Egypt to Canaan. The truth is, they ought to have nothing to do with consequences, but only duties. Thus, saith the Lord, should be their warrant, and only guide. If they implicitly follow the command, consequences are all safe in God's hand. Had Abraham looked only at consequences, it is not probable he would ever have been styled the Father of the Faithful. It is not uncommon for timid and wordly Christians to be alarmed at consequences, and to argue in this manner: They say, shall we stand still and suffer an assassin to enter our houses, and take our lives and property, without ever attempting to resist him? All this must go upon the supposition, that he who has said he will never leave nor forsake his people, and is a very present help in every time of need, will take no care of them. No assassin could stand a moment before the prayer of faith, which would enter the heavens, and reach the ears of the Lord of Sabaoth. If faithless Christians cannot be persuaded to look at the precepts and the promises; but only at consequences, they ought, at least, to examine them well. Suppose God, in his holy providence, should permit an assas