to redress mutual trespasses, are daily in their public litanies, offering this prayer. But is it not obvious, that, either their prayers are perfect mockery, or they desire not to be forgiven, but to be punished to the extent of their deserts ?

If individuals or nations desire that God would forgive their trespasses, then they must not only pray for it, but actually exercise forgiveness towards those who trespass against them: and then they may beat their useless swords into plough-shares, and their spears into pruning-hooks, and learn war no more.

But it must be very criminal to engage in war, or to tolerate it in any way, if it is inconsistent with the forgiveness of injuries, as we hope to be forgiven, and in this respect violates the precepts of the gospel.

8. War is not manifesting love to enemies, and returning good for evil.

Returning good for evil, and manifesting benevolence to enemies, is, perhaps, the most elevated and noble part of christian practice; the inculcation of which in the gospel, exalts christianity far above any other form of religion, and proves it to be not only divine, but efficacious to subdue the turbulent and corrupt passions of men: and for these reasons, this part of duty ought to be zealously advocated, and diligently performed by every one who bears the christian name.

The ablest writers who have defended the divine origin of the scriptures, against infidels, have urged

this topic as constituting conclusive evidence in their favour; and unbelievers, instead of attempting to meet the argument fairly, have urged the inconsistency of christians in acting contrary to so conspicuous a rule of duty; and such is, and ever has been the most powerful weapon that infidels can wield against christianity. But it is the will of God, that by well-doing, we should put to silence the ignorance of foolish Let christians act in strict conformity to this part of christian practice, and they will wrest from the infidel's hand his strongest weapon.

men.

That exercising benevolence towards enemies and returning good for evil, is inculcated as one of the -most important doctrines of the gospel, is evident, as well from the whole tenor of the New Testament, as from the express commands of the Son of God. "I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you, that ye may be the children of your father in heaven. If thine enemy hunger feed him, if he thirst give him drink, for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good."

Such are some of the divine precepts on this subject: so different, however, are the laws of war among christian nations, that rendering comfort or relief to enemies, is considered high treason; and they punish with death, the very act which God rewards with eternal life!

The common sense of every man revolts from the idea that resisting an enemy by war, is returning good for evil. Who would receive the thrust of a sword as an act of kinduess? Was it ever considered that killing a man was doing good to him? Has not death always been considered the greatest evil which could be returned for capital crimes? But the principles of war not only allow enemies to return evil for evil, by killing one another, but secure the highest praise to him who kills the most. It is often said of those who distinguish themselves in butchering their fellow men, that they cover themselves with glory!

Nations, when they go to war, do not so much as pretend to be actuated by love to their enemies; they do not hesitate to declare, in the face of heaven, that their object is to avenge their wrongs. But says an inspired apostle; "dearly beloved avenge not yourselves, but give place unto wrath; for it is written, vengeance is mine, I will repay, said the Lord."

It is not very surprising that savage pagans should glory in revenge; but that those should do so, who have the Bible in their hands, and profess to take it as the rule of their faith and practice, is truly astonishing. Still more astonishing is it, that some ministers of the gospel, not only connive at, but approve of the spirit and practice of revenge by war.

But though the whole tenor of the gospel absolutely enjoins returning good for evil, and blessing for cursing, yet the open and avowed principles of war are to return evil for evil, violence for violence.

Now if the principles of war are so directly opposed to the principles of the gospel; if the practice of war, is so perfectly contrary to christian practice, then it must be very criminal for christians not to bear open testimony against war, and much more criminal to do any thing to promote it.

9, War is criminal, because it is actually rendering evil for evil.

It is a fact which can neither be disguised nor controverted, that the whole trade of war, is returning evil for evil; this is a fundamental principle in the system of self-defence. Therefore, every exertion, in the power of contending nations is made, to inflict mutual injury, not merely upon persons in public employment, and upon public property, but indiscriminately upon all persons and property. Hence it is an established rule, of what is styled civilized warfare, that if one party takes a person suspected of being a spy, they put him to death; which act is retaliated by the other the first opportunity. If one party storms a fortified place, and puts the garrison, or the inhabitants to the sword, the other, in their defence, must retaliate the same thing; and if possible, to a greater degree. If one side executes a number of captives, for some alleged extraordinary act, the other, on the principles of self-defence, may execute double the number; the first may then, on the same principles, double this number, and so they may pro

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ceed to return evil for evil, till one or the other yields.

The principles of self-defence require not merely an eye for an eye, and a tooth for a tooth, but for one eye two eyes, for one tooth two teeth, they require the retaliation of an injury to a double degree; otherwise, there would be no balance in favour of the defensive side. But as both parties must always be on the defence, both must of course retaliate to a double degree; thus war is aggravated and inflamed and its criminality raised to the highest pitch.

The doctrine of retaliation is not only openly avowed, and practiced, by professing christian nations, but is sometimes defended, before national councils, by professing christians of high standing in churches. O! tell it not in Gath! publish it not in the streets of Askelon! lest the daughters of the uncircumcised triumph!

That the retaliation of injury of whatever kind it may be, and to whomsoever it may be offered, is most absolutely and unequivocally forbidden, by the whole spirit of the gospel dispensation, as well as by its positive precepts, surely can never be fairly controverted.

Says the great author and finisher of our faith, "ye have heard that it hath been said, an eye for an eye, and a tooth for a tooth, but I say unto you that ye resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also." Whether