them. Neither is it necessary to enter into a critical examination of these passages, and to shew the exact measure of forbearance which they enjoin. Some of the early fathers of the church, while Christianity was yet new, and a zeal for the words of the Saviour was still warm and unabated, maintained that they required a non-resistence, absolutely unlimited, inconsistent with the exercise of war, of self-defence, and of redress of injuries of any kind or in any way. One of them (St. Ambrose) maintained that if a Christian was assaulted, even by an armed robber, he ought not to retaliate upon the assailant, lest while he defended his life he should pollute his piety. Another (St. Augustine) says "I cannot approve "of this advice to slay another in self-defence, "unless it be in the case of a soldier, or of a "publick functionary who possesses a lawful authority, and is bound by his office, to do "this not for himself, but for others."

Others, with much more justice, have maintained that an interpretation so rigorous would place the morality of Jesus in direct opposition to the natural sentiments of right and wrong, would be inconsistent with other passages of scripture, and contrary to the ex

amples of Christ and his Apostles. However this may be, taking these precepts in the very lowest sense which they can possibly bear, they will not fail to stamp with guilt the practice which we are now considering. It is certain that the gospel condemns all pride, violent and excessive anger, malice and revenge; that it enjoins humility, meekness, patience, and forgiveness of injuries. But whence come wars and fightings among us? Come they not from those very passions which the gospel commands us to suppress? What is it but pride which fills a man with an overweaning idea of himself, which magnifies every affront or injury offered to his dignity and his feelings, that seeks after occasions to distinguish itself, that causes a man to refuse to be entreated or to confess the faults which he may have in return committed? What is it but anger that pushes him on to resist and to retaliate. What but revenge that coolly and deliberately resolves on the destruction of his adversary, pursues him into his domestick retirement, tears him from his family and friends, drags him to the field of death, and points the instrument of murder, where it should have placed the shield of defence. Humility,

meekness, patience and forgiveness are never found in such society. They are the steadfast friends of peace' and concord. They were the constant companions of him whom we profess to imitate. They shone forth in his looks; they breathed in his words; they stood forth embodied in all his actions. When he was reviled he reviled not again; when he suffered he threatened not; but gave his back to the smiters, and his cheeks to them who plucked off the hair. When malice was directing all her shafts against him, when insolence loaded him with contumely, when justice refused to listen to his cry, when cruelty assailed him in the most terrible forms, meekness, patience, and forgiveness did not forsake him, but dictated his last words, which were a prayer for the forgiveness of his enemies and persecutors. Let this illustrious example convince those violent spirits, who extinguish the flame of their resentment with the blood of their adversary, that by complying with the precepts of the gospel they are in no danger of degrading their nature or of extinguishing the sense of honour. Human nature was never so much exalted as by the character and life of our Saviour. The sense of honour

was never more delicate than in the breast of Jesus of Nazareth. Low as was his rank, the tempter shrank back from his rebuke. Though bound as a criminal, Pilate trembled in his awful presence. The lawless and enraged multitude, overáwed by the dignity of his countenance, suffered him to pass unhurt through the midst of them. Such is the respect which the calm aspect of virtue can secure!

But let the men of the world think of these virtues as they please, the Christian cannot think lightly of them, who knows that upon the practice of them all his hopes of future happiness depend. Only reflect that ere long your will stand before the judgment seat of God, supplicants for mercy and forgiveness, and then say what ought to be your conduct under the most provoking injuries. Imagine your secret sins disclosed and brought to light; imagine yourselves thus humbled and exposed; trembling under the hand of God; casting yourselves on his mercy, crying out for forgiveness of your ten thousand aggravated offences; then imagine such a creature talking of satisfaction, refusing to be entreated, disdaining to forgive, extreme to mark and to

resent what is done amiss-it is impossible to imagine an instance of more impious and unnatural arrogance.

Here perhaps it may be said that I have been hitherto only contending with a phantom; that I have altogether mistaken the point. The advocate for duelling is not an advocate for revenge. He who calls forth another that has injured and insulted him, rejects with abhorrence the imputation of so base a motive. He freely forgives the insult received: he has even an esteem for the offender. It is not hatred, or revenge, or a thirst for blood, that calls him to the field, but a direful necessity which none laments more than himself, either to forfeit what is dear to him above all things, his honour, or to demand satisfaction for an offence which he would otherwise have overlooked..

Allowing this to be the case, I shall by and by proceed to show the folly and wickedness of such a principle. But I cannot allow it to to be the case. Will any one seriously say that he who assails his neighbour with a deadly weapon has no enmity nor ill-will against him? If he has not, his conduct is more absurd than the madman who casteth about firebrands, arrows and death, and saith am I not