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OF PEACE," peace with God through our Lord Jesus Christ," and peace one with another.

SOCIETIES FOR PROPAGATING THE GOSPEL AMONG THE

HEATHENS.

In Great Britain and the United States, there are many benevolent institutions for spreading the gospel a mong the various descriptions of heathens. The warring character of Christian nations, has for ages been one of the greatest obstacles in the way of extending the light of the gospel. Indeed it has occasioned a dreadful eclipse of this light, and hid it as under a bushel. The Peace Societies wish to remove the cause of this eclipse, and the great obstacle to the conversion of the pagans. They wish to enable missionaries to prove by facts, that the Christian religion is "first pure, then peaceable;" that those nations which have embraced it, have renounced the savage custom of deciding controversies by the sword, and have learned the art of living in peace and love.

Moreover, the Peace Societies will labor to produce such a state of things in Christendom, that when Christian missionaries shall urge the Pagans to renounce their customs of offering human sacrifices, the Pagans shall not have it in their power to reply with truth, that Chris tians offer ten human victims in sacrifice to men, to every one that the heathens offer to their Gods.

Such are the objects of Peace Societies. May we not then confidently appeal to the consciences of all intelligent and candid men, and ask,-whether any other societies have higher claims to publie patronage? Is there any other institution in the success of which a greater portion of mankind are deeply interested? Is there any other whose complete success would occasion such a diminution of human wo, and such an addition to human happiness? Can any man be a Christian indeed, or a real philanthropist, and still be an enemy to the objects of the Peace Societies?

It will probably be objected, that in pursuing the objects of Peace Societies, complete success cannot be reasonably expected; and that if a great portion of any community should adopt their principles, it would be ex

posed to be destroyed by some other that should still retain the principles of war.

In reply we may observe,

1. That complete success has not been granted to other benevolent institutions; yet they have been instrumental of much good. The progress of pacific prin. ciples will probably be gradual; and their final triumph may not be till after this generation shall have passed away; yet what shall be done will not be lost, the little leaven may be finally diffused through the whole mass.

2. In regard to the danger suggested, it may be proper to state that Celsus, a heathen philosopher," who lived at the end of the second century, attacked the Christian religion. He made it one of his charges against the Christians, that they refused in his time to bear arms for the emperor, even in the case of necessity, and when their services would have been accepted. He told them fur. ther, that if the rest of the empire were of their opinion, it would soon be overrun by the barbarians."

Such was the language of a Pagan writer against the Christian religion, and against those who had embraced it. Origen, the defender of the Christian faith, replied to Celsus," He admits the fact as stated by Celsus, that the Christians would not bear arms, and justifies them for refusing, on the principle of the unlawfulness of war.

Now let those who urge that there is danger in adopting the principles of peace, seriously consider whose cause they espouse, and whose example they imitate; whether that of the avowed enemy of the Christian religion, or that of its advocate. In other words, let them consider, whether they act the part of infidels, or that of believers? Whether the objection of Celsus could be brought against them? And whether they are not, at least, a very different sort of Christians from those against whom Celsus wrote ? The Jewish priest and pharisees reasoned like Celsus, and like some of the present day. When they saw a prospect that many would become the followers of the Messiah, they called a council and said, "If we let him thus alone, all will believe on him; and the Romans will come and take away both our place and nation" "From that day forth, they took counsel to put him to death." Soon they accomplished their object. But did this save them? No, verily. The Romans did

"come and take away both their place and nation;" not because they became the meek and harmless sheep of Christ, but because they displayed the spirit of war and violence. They took the sword as a means of salvation, and it proved to them the means of national ruin: a solemn lesson to such Christian rulers and ministers as are afraid to adopt the pacific principles and spirit of the gospel, in their official conduct, lest they should expose a nation to be "overrun by the barbarians !"

REVIEW OF DR. M'LEOD'S ARGUMENT FROM THE NEW TESTAMENT.

"IN defence of the right of waging war," Dr. M'Leod has founded an argument on the following passage:"For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same. For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he bear eth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doeth evil.” Rom. xiii. 3, 4.

To obtain a correct view of this passage, we should consider the character and situation of the persons to whom it was addressed, the government under which they lived, and the context of the verses on which the argument is founded.

The persons addressed were such as had professed their faith in Jesus, as the Messiah, the Prince of Peace. Many of them were probably in the condition of slaves, and all of them needed instruction respecting the principles of the Christian religion, as they relate to civil government.

The government under which they then lived, was the imperial government of Rome, while it was both despotic and Pagan It must, then, have naturally been a serious inquiry with Christians, whether, as subjects of the Prince of Peace, they were bound to obey a Pagan despot, to honor a Pagan magistrate, and to pay taxes for the support of a Pagan government. At least, considering the rude state of society at that period, ther

was danger of error on these points, and need of apos tolic instruction.

The danger of these Christians, in respect to dishonoring their profession, was the greater, as they were a despised and persecuted people. Under these circum. stances, they were addressed by Paul in the following language :

"Bless them that persecute you: bless and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore, 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. Let every soul be subject unto the higher powers; for there is no power but of God; the powers that be are ordained of God. Whosoever, therefore, resisteth the power, resisteth the ordinance of God; and they that resist, shall receive to themselves damnation (or judgment.) For rulers are not a terror to good works, but to the evil. Wilt thou, then, not be afraid of the power? Do that which is good and thou shalt have praise of the same. For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain; for he is the minister of God, a revenger or (avenger) to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this cause pay ye tribute also for they are God's ministers, attending continually upon this very thing. Render, therefore, to all their dues; tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor, Owe no man any thing, but to love one another. For he that loveth another, hath fulfilled the law. For this, thou shalt not commit adultery. Thou shalt not kill. Thou shalt not steal. Thou shalt not bear false witness. Thou

shalt not covet. And if there be any other commandment, it is briefly comprehended in this-Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor; therefore love is the fulfilling of the law." Rom. xii. 14-to chap. xiii. 10.

Such is the exhortation which Paul gave to the despised and persecuted Christians, while they were subject to a Pagan government. Can any thing be more clear, than that it was his aim to excite them to display, under all their trials, a "meek and quiet spirit," and on no account, and on no occasion to indulge refractory, seditious, and revengeful passions; but in all things, to act as became the peaceful subjects of the Redeemer of men?

Is it possible for any one, who is not under the influence of prepossessions or passions favorable to war, to see in any part of the exhortation, any thing to justify Christian rulers in "waging war," or Christian ministers in pleading for such a sanguinary, revengeful, and murderous custom ?

But let us hear Dr. M'Leod:

"Man in his collective capacity, derives from God the right of government; hence the magistrate is his ordinance; he is the minister of God. The design of this institution is the good of society; he is the minister of God for good. His province is the protection of virtue and the suppression of evil. Rulers are not a terror to good works, but to the evil. In suppressing evil, the national sovereignty is divinely armed with vengeance; the minister of God, a revenger to execute wrath.” p. 114.

Remark 1. May it not be questioned, whether an individual despot is "man in his collective capacity?"

Remark 2. It is granted that government exists by the appointment of God; that it is intended for the good of society; that rulers are God's ministers or servants; that when they rule in justice and mercy, they are not a terror to good works, but to the evil; that even when they act as tyrants and oppressors, they are God's instruments in executing punishment upon evil doers. For to God "belongeth vengeance and recompense;" and he often makes use of one wicked being, or one wicked nation, to punish another.

Remark 3. It is granted that the proper "province"