we have seen, is the love of God and
of mankind; than which nothing
can be conceived to be more com-
prehensive, embracing, as it does,
the whole circle of Christian duties;
and thus bringing all the powers and
faculties of the soul, and all the af-
fections of the heart, into obedience
to the law of Christ.' Hitherto the
ignorance, bigotry, and superstition
which are so predominant in the
world, have prevented the light of
the truth from shining, with such
power and efficacy, in the minds of
men, as to enable them to discern
the salutary effects which Chris-
tianity might be made to produce
on human affairs. We are told, that
the fruits of it are for the healing
of the nations.' Not only was the
Gospel promulged for our individual
use and comfort, and growth in
grace, and to secure our salvation;
which ought to be the first and chief
object of our concern: not only is it
a dispensation, which regards our
own personal and private welfare;
but it was intended, moreover, to
promote the temporal good of man-
kind at large, and to make a world
happy. And although, as yet, with
respect to this important purpose,
a very partial and imperfect success
has attended the dissemination of
Gospel-truths in comparison of what
might have been expected; yet there
is no reason to infer, that they may
not be ultimately accompanied by
inconceivably superior blessings and
advantages to mankind than have
been hitherto experienced. Indeed
no limits can be affixed to that ame-
lioration in the state of society, to
which they may yet give birth. The
opposition they have met with from
selfish and worldly men has nearly
had its day; and the eyes of the
people are opening to the mighty
benefits which revelation both pro-
mises, and points out; and to the
attainment of which, no exertions
should be wanting on the part of
those, who are the real friends of the
best interests of mankind.

It may be observed, further, that the doctrines relative to the kingdom of God on earth coincide with, and confirm the dictates of sound, unbiassed reason as to the present state of man, and his future destiny; and that had they not been announced to us on the authority of revelation; they are in themselves such as the wisest and best of men must approve and wish to be universally known and practised: but they want no other testimony than their own to convince every one, that they are both the wisdom of God, and the power of God. And as they are agreeable to the reason of man in its highest state of cultivation; so are they also admirably adapted to his nature, condition, and circumstances, and to the furtherance of his well-being in his individual, social, and political relations. Besides, what can be more cheering to the spirits, or more beneficial to health, than to have our minds entertained with pleasing ideas of the goodness of God, and to know that our thoughts and desires are conformable to his most holy will? What is there so animating and refreshing to the soul, as to have a conscience not only void of offence towards God and man; but which also bears witness, in the fullest manner, to our dutiful love and affection to them? This, it may be said, is to walk with God, and to have our conversation in heaven:

'He that hath this light in his own clear breast, May sit in the centre and enjoy bright day.' Milton.

He can rejoice in his existence, because it is his felicity; and he is at less expence in making others happy, because he is so in himself. That frame of mind so desirable on all occasions in our intercourse with the world, and for the right performance of those duties which we owe to each other, in order to be uniform and permanent, must be principled in good-will to men; which is a law from heaven far superior to

what the world calls polished manners and good breeding; though these are, by no means, to be contemned. We know, for instance, that a cup of cold water given in the spirit of Christian kindness, will not lose its reward: and that the poor widow's mite was of more value in the sight of God than all that the rich gave out of their abundance. There are some works which cannot proceed from any other than a good motive, and which all can practise: and these, like congregated streams, forming themselves into rivers and seas, shall, under the spiritual kingdom, refresh continually the city of our God;'-such as works of love, mercy, meekness, charity, forgiveness. Happy tempers and benevolent minds will not then be wanting. Men will have learned to controul their headstrong and turbulent passions; they will have subdued anger and wrath, and evil-speaking; and banished from them malice, hatred, and revenge, as vices the most disgraceful and abominable: they will have learned the great lesson, 'not to be overcome of evil, but to overcome evil with good.'

The Rage for War.

To the Editor.

"

well to place it before them in various aspects and in different lights; and if there be some who are weary of repeated quotations from the perpetual Bible, turn them to a passage of Virgil, upon whose lofty head some gleams of inspiration broke once and again through the Pagan cloud in which he was enveloped.

In the eighth book of the Eneid, we find Evander, a Grecian prince, who had planted a colony on the Tyber, entertaining Eneas, newly arrived to him, with the early history of the scenes among which they then were walking; the spot where afterwards arose the capital of the world: he describes the first institution there of government by Saturn.

"Is genus indocile ac dispersum montibus altis
Composuit, legesque dedit :

Aurea, quæ perhibent, illo sub rege fuerunt
Sæcula; sie placida populos in pace regebat
Deterior donec paulatim ac decolor ætas,
Et belli rabies, et amor successit habendi."

He (Saturn) organised the untractable society, dispersed upon the lofty mountains, and gave them laws. Under this king were those golden times which poets celebrate. So he governed his people in tranquil peace, until, by degrees, succeeded a tar nished and degenerate age, and the lust of possession prevailed, and the rabies of War.

I pray you to mark the force of the word rabies, to which we have nothing equivalent; canine madness, no common rage, but a total perversion of all the powers, bodily and mental; and this belli rabies, the token of a degenerate age, came in with the amor habendi, the lust of possession.

The closing life of the poet might have been, I think, contemporary with the early years of the apostle James; but it is not very likely that they conferred together on this subject, which one might incline to believe, by their exact agreement as to the origin of War.

I should rejoice to see the learned

But how does this passage apply to the formidable objection? It applies by shewing that there is such a thing as "mental force," to give effect to the decisions of well organized Tribunals. Our government is indeed republican; but this affords the better opportunity to see what may be done by the force of public opinion, when enlightened by the "diffusion of useful knowledge and correct principles." If in the present state of knowledge and virtue in our country, "the judiciary commands universal submission to its decisions," without the force of arms, may we not safely infer, that the force of public sentiment may be extended to the decisions of a Tribunal of Honour and Equity for the adjustment of national controversies?

We are aware that a more general diffusion of knowledge, relating to the causes and evils of war, is necessary to the accomplishment of the object. But considering the various and accumulating means which are in operation to illuminate the world, we may presume that many years will not be requisite to convince the intelligent of different countries, that the principles of Christianity and civilization are preferable to the barbarous principles of war for the adjustment of differences, and that the former are applicable to nations and rulers, as well as to smaller societies and private individuals. When public sentiment shall have been enlightened on this subject, armies will be no more necessary to enforce a decree of the proposed Tribunal of nations, than they now are to give effect to a decision of the Supreme Court of the United States.

muititude of savage laws and customs have been abolished. In many instances a change in public sentiment has paralyzed an absurd or inhuman law, years before it was repealed by legislators. When public opinion changes in regard to the necessity of a sanguinary law, it first becomes difficult, and afterwards impossible to carry the law into execution. Many such laws are still retained in statute books, unrepealed, as monuments or memorials of the barbarity of earlier times. As a change in public sentiment can thus enervate an absurd or cruel law, so it can enforce one which is humane and wise; and as it can enforce humane laws, so it can give effect to humane compacts and decisions. Therefore, should such a Tribunal as has been often proposed, be organized by a compact between the rulers of different nations, it will stand in no need of armies to enforce its decrees. An enlightened public sentiment in its favour, will be infinitely preferable to all the military and naval establishments in the uni

verse.

if

lieve to be true, that the
We may add, what we verily be-
expense of
the military and naval establishments
of Christendom for a single year,
judiciously employed, would be suffi
cient to illuminate the world so far
nations to the abolition of war, and
as to obtain a general consent of
to insure their acquiescence in the
decisions of Pacific Tribunals.

If it be a truth, that " public opinion is the source and guide of political power," then as soon as public opinion shall be in favour of the principles of civilization, in preference to the principles of war, "political power" must take that course. Rulers as well as subjects must submit. They are mutually dependent on each other; and rulers cannot support war, if the general opinion of their subjects should be against the horrible appeal to arms. When public opinion shall have been duly enlightened, that ruler who will not submit a controverted question to a Tribunal or Umpire, rather than to expose his subjects to the crimes and desolations of war, will be regarded with horror, as a merciless barbarian. Like the duellist, he will be left to fight his own battles, and to suffer the odium due to his folly. While public opinion has been in favour of war, as lawful and necessary, it has done great things and filled the world with mischief. But public opinion is liable to be changed." THIS dispute between Mason and It has been changed in thousands of M'Carty was of more than two years' instances; and by these changes a standing, and originated at the elec

The War of Mason and M'Carty. [The following frightful anecdote relative to Duels, with the intelligent and pointed remarks upon it, we transcribe from the Friend of Peace; and would earnestly recommend them to the serious consideration of every one who feels the slightest emotion of approbation towards the barbarous custom.]

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