nothing but divine Providence can set the bounds to the mischief which they may do, or to the crimes they may commit. Had the Spaniard, in his narrative, wholly omitted the circumstance of his having been "pursued as a deserter," it would still have been natural to infer, that his education was in the camp, where the art of killing is taught by publick authority, as a professional employ ment. ON THE CELEBRATION OF VICTORIES. Rejoice not when thine enemy falleth,- THERE is, perhaps, no point relating to war, the discussion of which would be more likely to give offence, than that of celebrating victories. For in every nation, whether Pagan, Mahometan or Christian, some mode of celebration has been customary; and the custom has been countenanced by men of respectability both in church and state. The modes of celebration have indeed been various in different ages and different countries; but there seems to have been a very general belief that some mode of exultation and triumph is proper and justifiable. It is therefore, needful to assure the reader, that to reproach men who have been concerned in celebrations is far from the heart of the writer. He has been an actor on such occasions; and from experience he has some knowledge of their nature and tendency. He believes that many good men have on such occasions, atted without due reflection, and under the influence of popular custom, and a belief that the custom was commendable. In censuring the custom, the writer must testify against his own former views and practice, as well as the views and practice of others. Although the custom has been of long standing, its propriety should not be taken for granted; but, like other customs and questions relating to war, it should be carefully examined. Too long have Christians been in the habit of confiding implicitly in the correctness of traditions received from their fathers,-many of which were probably derived from Pagan Ancestors. There is, moreover, a special reason for an impartial examination of this point; for no other thing perhaps can be named, which has a more delusive, or a more powerful influence in favour of war, than the celebration of victories. They have, in this age, the same kind of influence that the Roman triumphs had in former ages; they are the fuel of war, the means of inspiring men with desperate ambition and ferocious bravery. Indeed, this custom furnishes a large proportion of "the steam which works the engine." Men fight to be praised; nor will they fight on lower terms. The Roman triumphs are now generally censured as inhuman. But they were once as popular as any mode of celebration now is among Christians. From this fact we may infer a probability that every mode of celebration which is popular in the present age, will, in a more improved state of society, be regarded with as much abhorrence as we now look back on the triumphs of Rome. Let it then be seriously asked, in what light are the usual celebrations of victories to be regarded? Whose praises are celebrated on such occasions? Are the offerings usually made to God, or to men? Are they religious offerings, or are they irreligious? Is the conduct of peo ple on such occasions usually such that a benevolent God can regard it with complacency? Can the kind Father of all be pleased to see a company of his children exulting in a conquest, which they have obtained by the slaughter and misery of thousands of their brethren? Is a conquest obtained at the expense of rivers of human blood, and the sufferings of an indefinite number of fellow beings, a proper occasion for festivity, mirth and triumph? Do we believe that our heavenly Father is such a blood-thirsty being, that he can have complacency in scenes like these! If we regard the sacrifices as offerings to the Lord, may he not justly address us in the language of reproof" Who hath required this at your hand?" I hate your festivals—“ YOUR HANDS ARE FULL OF BLOOD." But if these celebrations are not offerings to the Lord, to whom, or to what are they made? If they are made to men, what is the custom better than idolatry or paganism? Again, what is the tendency of such celebrations? Do they excite love and gratitude to the great Preserver of men? Do they excite those tender affections which the children of God should exercise towards all their brethren? Do they excite and cherish that heavenly charity, which is, "long-suffering and kind, which envieth not, which vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own?" Are they productive of temperance in all things, and that meek and quiet spirit which is in the sight of God of great price? Let conscience answer these questions, as in the presence of him who will be our judge. If these scenes of celebration have not a pious and benevolent tendency, but the contrary, can they be worthy of a Christian people, or be justified on Christian principles ? There is one view of the subject which should be more distinctly considered. The glaring inhumanity implied in such celebrations, is enough to fill every reflecting and benevolent mind with horrour. Great victories are usually obtained by great slaughter. The rulers of nations call together armies of men, who have not the least ground of complaint against each other, and no enmity but what has been excited by the most unjustifiable means. These armies are then urged and commanded to shed each others blood. They fight for fame, for plunder, or to please their rulers. Thousands fall on each side, and thousands more are tortured with wounds. Parents are made childless, children fatherless, and wives, converted into widows. But one of these armies gains a victory, and this victory is celebrated with festivity, pomp, parade and triumph.Can any thing, but the horrours of the field of battle, be more revolting to a benevolent mind! Had none fallen but the declared enemies of the victors, the triumph would be both inhuman and anti-christian. What then shall we say, when hundreds or thousands have also been slaughtered on the part of the victorious army; and an indefinite number converted into mourners, and filled with anxiety and wo! If it be the object of such celebrations to divert the attention of people from the crimes and horrours of warto prevent all serious reflection on the subject-to bewilder and intoxicate the minds of the multitude, and prepare them for future havock; it cannot be denied that the means is adapted to the end. But is it possible to believe, that "with such sacrifices God is well pleased?" Let us, for a moment, step aside from the delusive glare of publick victories and celebrations, that we may have a more clear and impartial view of the subject under consideration. On the usual principles of war a more private battle was once fought in our country, between two celebrated individuals, Hamilton and Burr. The war was proclaimed by Burr on the supposition of " actual injuries inflicted, or about to be inflicted." The battle was fought, and Hamilton fell. The victory of Burr was obtained at the expense of Hamilton's life, and an affecting scene of grief and distress to his family and friends. Suppose, then, that while Hamilton lay in the agonies of death, surrounded with his afflicted family, the friends of Burr had met, at a neighbouring hotel, to celebrate the glorious victory-and had conducted, as men usually do in celebrating victories obtained in war: is there a man in the United States, worthy of the name of a Christian, a Philanthropist, or a gentleman, who would not have abhorred such a scene of inhumanity? But if this would have been inhuman, when but one man had fallen, and but one family was dereaved,-how much more inhuman must it be, when thousands have fallen, and tens of thousands are subjected to "mourning, lamenta tion and wo!" It will probably be said, that celebrations are necessary to keep alive martial ardour, and that if they should be discarded, the spirit of military heroism would soon lan- . guish and expire. Be it even so; the sooner it shall die the better. Happy for the world will be the time, when it shall be both dead and buried. For what must be the nature of that spirit, which requires such inhumanity to nourish and keep it alive? and which will offer human sacrifices by thousands, if its ferocious exploits can be celebrated by an inhuman triumph! This spirit, instead of being a protection and a blessing to mankind, is the curse of nations, the mildew of the universe. It blasts or renders insecure the fairest earthly prospects of the human family; and it costs more to feed |