pression, and cruelty. The error of this inoffensive and peaceable sect consists in reprobating the use of arms for any purpose, however legitimate or necessary. But their notions in regard to the spirit of our religion, as tending to establish peace among its sincere professors, are perfectly correct, although the iniquity and fury of men who are strangers to this spirit compel even those who would gladly yield to its influence, to have recourse to defensive arms. But can any thing be conceived more repugnant to Christianity than to cover the earth with carnage and devastation, under some frivolous pretence of right, when the most determined purpose of wrong is the predominant motive, and when the claim, if well founded, might be decided by impartial umpires? What, then, is to be said of alliances, and treaties of peace, and various other compacts concluded between different states in the name of the holy Trinity, that is, under the most sacred sanction which our religion affords, when such treaties are intended to be maintained only as long as it may suit the interest or convenience of the contracting parties; or, if the stipulations are sincerely made, they are afterwards violated on the most shallow pretexts? Let not those whose conduct is marked by such unchristian features presume to entertain the smallest regard for Christianity, or, indeed, for any species of religion whatever. Of all vices, hypocrisy is most abhorred, and most severely condemned by the doctrine of Christ. This mildest, most benevolent, most forgiving of characters, makes no allowances for hypocrites. His condemnation of them is unreserved and unmitigated. He uniformly regards their disposition as the consummation of all wickedness, which it really is. For it is always cool, deliberate, inflexible, incorrigible. It knows no sudden effervescence of passion, no startling surprise of temptation. It is a determinate and steady habit of soul which converts even virtue into an instrument and safeguard of vice. When the sacred authors wish to express the worst description of moral turpitude, they compare it to hypocrisy; and their most severe denunciation against any class of sinners is, that they shall have " their portion with hypocrites," in the "lake which burneth with fire and brimstone."a Even Mohammed assigns to this class of men the most dreadful allotment in his series of future punishments. This character is beyond the power of reformation, and comprises all that is abominable in human nature. No virtue can exist without sincerity, as sincerity is, on the other hand, the pledge that the seeds of virtue still remain, although their growth may be obstructed, and that, as a Matt. xxiv. 51. Rev. xxi. 8. soon as they feel the influence of genial suns and fostering skies, they will spring, and flourish, and bear their natural fruit. The conduct of the hypocrite brings religion into direct contempt, opens the mouths of its declared enemies, and renders even its friends ashamed of its profession. As there is "more joy in heaven over one sinner who repenteth, than over ninety and nine just persons, which need no repentance;" so one hypocritical professor of religion, once detected, as he seldom fails to be, does more injury to it than ninety and nine persons openly profane. Such characters ought therefore to have been long banished from the Christian pale, within which they cannot remain without breathing pestilence around. But, alas! how long has this pestilence desolated the Christian world! It was, further, to be expected that Christian sovereigns would, from the moment of their embracing this pure, and beneficent, and humanizing system of faith, have ceased to oppress their subjects, or to exercise any species of arbitrary and despotic power. If private theft and robbery are contrary to every moral law, and particularly to the law of Christ, how much more repugnant still to these must be the perversion of a trust, for the protection and prosperity of a Luke xv. 7. mankind, to their invasion and misery! The scriptures, both of the Old and New Testament, mark, with the most severe reprobation, every species of oppression and tyranny. "Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Learn to do well; seek judgment; relieve the oppressed; judge the fatherless; plead for the widow." "The prince that wanteth understanding is also a great oppressor." "The ruler is the minister of God to thee for good." "Governors are sent for the punishment of evil-doers, and for the praise of them that do well." Nor, considering the express injunctions of both Testaments, "Thou shalt not curse the ruler of thy people," "Let every soul be subject to the higher powers," "Fear God, honour the king," was it to be less expected that sedition, conspiracy, and rebellion would have been unknown in the Christian world; but that, by the reciprocation of protection and obedience, the most perfect harmony would have everywhere subsisted between the governors and the governed; the more especially that Christianity has been incorporated with almost every Christian state, and acknowledged to be its main pillar and support. As the certainty of a future retribution has a Isaiah i. 10, 17. b Prov. xxviii. 16. c Rom. xiii. 4. d 1 Pet. ii. 14. e Exod. xxii. 28. f Rom. xiii. 1. 81 Pet. ii. 17. - been afforded to the world, only by this blessed dispensation, as this is the grand object to which every Christian professes by his faith itself, uniformly to direct his view, this prospect ought to possess a far greater influence over the lives of all who have by baptism been admitted into the church of Christ, than is exhibited in any Christian community whatever. This consideration, so tremendous on the one hand, and so animating on the other, seems calculated to overcome, and, in comparison, to annihilate, as it were, every object confined to the present transitory scene. But, so contrasted is the reality with the legitimate expectation, that all views of futurity seem to disappear to the generality of Christians, whenever they are placed in competition with the immediate objects of sense, or even with the imaginary evils or enjoyments (and imaginary the greater part of them are) of a present life. Above all, every person in the smallest degree acquainted with the Christian scheme would anticipate in the clergy the most unsullied purity of sentiment, the most generous expansion of heart, the noblest elevation of principle, the most perfect abstraction from worldly mindedness, and from all the iniquitous and degrading pursuits of the selfish character, the most steady and venerable rectitude of conduct, and the expressive model of that celestial temper which breathes after heaven, |