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formance now before us, we leave to the readers of both to determine.

In ftating and answering the objections made to the lawfulness of Chriftians being concerned in war, Dr. M. has quoted on the one fide a few well known verfes from the fifth of Matthew, "which feem to require the most perfect paflive"nefs," and on the other has produced "three "remarkable facts," recorded by the Evangelifts, exemplifying the compatibility of a military fituation with the Chriftian character. He feems to confider the latter oppofed to the former; that is, fo far oppofed, as to require a modification of the precept by the example, in order to their perfect harmony. Now though we do not difpute the Dr's conclufion, viz. that the two characters in queftion are not abfolutely inconfiftent with each other; yet we think it unneceffary, and therefore unfit, to fuppofe that a compliance with the precepts alluded to, in their fimple and obvious meaning, is difpenfed with in any followers of Chrift. In other words, we believe that a foldier may be, and that a Christian soldier really is, fubmiflive to thofe precepts, without reftraining a whit "the apparent latitude of the "expreffions of our great Redeemer." For let us confider; the neceflity of fuch a restraint must originate either in the fuppofition that the words taken in their natural import have another object in view than the retaliation of private wrongs; or in the fuppofition that a spirit of such retaliation neceffarily forms a part of the military character. Now as we know of no foundation for either hypothefis, we fee no occafion for any limitation; and, as Dr. M. juftly obferves, we fhould not "on flight grounds imagine limitations "to Divine precepts given for our inftruction."

In addition to this, let it be remembered that one command of John the Baptift to his military difciples puts it beyond a doubt, that the actions of a Christian foldier which merely refult from obedience to the authority under which he is placed, (unaccompanied by a temper of mind oppofite to the gofpel) are not confidered as his own; we mean that command, Do violence to no man; one which could never have been obeyed, and would therefore have amounted to an injunction to abjure the military profeffion, if it did not confine its obligation to thofe actions, in which the foldier was his own mafter, accountable only to his conscience. In the regulation of thofe actions however, it calls for implicit acquiefcence; and in like manner the precepts referred to by Dr. M. addreffing themfelves to individual believers as acting from the impulse of their own minds, difclaim all refinement, and demand unqualified obedience.

We cannot but think it had been quite fufficient to fatisfy the moft confcientious of the Dr's. hearers, to fhew that Chriftianity permits the profeffion of a foldier; but He must needs " go

farther, and maintain that, in the prefent state "of mankind, Chriftianity is in a certain fenfe "indebted to the existence of the military cha"racter for its reception among men." Moreover, that this "certain fenfe" is not that in which all human conduct and affairs are made fubfervient to the good of Christ's Church, is plain, fince the affertion would then make nothing for his purpofe; and it is decisively marked by the method he has adopted to evince the pofition he has advanced a principle which contradicts the effential tenor of the gospel, and, to confirm it, has made an appeal which belies

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matter of fact. That there is any clafs, ftate, or fituation of human beings, to which the gofpel is not fuitable, we maintain is contrary to its truth, and derogatory to its glory. The gospel regards not any external distinctions among men, but commends itself alike to Jew and Gentile, Barbarian, Scythian, bond and free, to the "in"fulated favage" and the member of a "civilized "community" and for this plain reason, that its concerns are merely with man as a finner. Every finner who believes its record finds it to be tidings of great joy; bringing near righteouf nefs, pardon, and peace, to the guilty, condemned, and wretched: nor is he puzzled with "views too vaft for his understanding," or "pre"cepts too elevated for his heart, fince he is partaker of a new heart and a new mind, even the mind of that Spirit which leads into all truth; and fearcheth all things; yea, the deep things of God. The only argument then that could justify this principle to us, muft be that which would fatisfy us that there are fome men not finners. To fuch the gofpel would indeed be unfuitable, for Jefus came not to call the righteous but finners to repentance. This, however, we prefume, even Dr. M. will not undertake to establish. But further; he attempts to corroborate the above-noticed fentiment, by afferting that "the eager zeal of Chriftians has urged them to labor for the "dif "fufion of their religion among untutored bar"barians, but their unavailing efforts have only "ferved" &c. Now the Dr. muft either be ftrangely ignorant of numberlefs public and authenticated accounts of the reception of the gofpel amongst the heathen; or he muft annex to the term "Christianity" an idea different from that to which we apply it, and (we are bold to fay)

with which the New Teftament never furnished him. If he means to exprefs by it a national establishment, prevailing and flourishing under the aufpices of civil authority, his affertion is little elfe than a truifm; and even were it falfe, we fhould deem it too unimportant for confutation. But if he employs the term to denote a conformity of fentiment and conduct to the ftandard of fcripture, we cannot but testify our furprize at his want of information. If details of this nature be too dull and unfashionable for his perufal, let the lines of an admired poet arreft his attention;

The wretch, who once fang wildly, danc'd and laugh'd,

And fuck'd in dizzy madness with his draught,
Has wept a filent flood, revers'd his ways,
Is fober, meek, benevolent, and prays;
Feeds fparingly, communicates his store,
Abhors the craft he boafted of before-
And he that ftole has learnt to fteal no more.

Readers, this is none other than a fcrap of miffionary intelligence from Greenland.

Truth furnished the narrative; the mufe has lent her numbers only. And while you bear in mind that pure religion and undefiled before God, is, to vifit the fatherless and the widows in their affliction, and to keep himself unspotted from the world; ye muft acknowledge concerning those Chriftians, the effects of whofe preaching merit fuch a defeription, that their labor has not been in vain in the Lord. D.

[To be concluded.]

INTELLIGENCE, &c.

THE LONDON MISSIONARY SOCIETY held their annual meeting on the 11th of May last. We have seen the report of their proceedings down to November. The only information of any importance that we have been able to collect from it, is that they have publifhed the NEW TESTAMENT in FRENCH and alfo in ITALIAN: and that their miffionaries at OTAHEITE have learned the language of the country and commenced preaching.

. The former is an article of intelligence which muft fill the breaft of every lover of the gofpel with the most lively joy. To contribute to the circulation of the fcriptures, in which alone we can be fecure of finding the pure unadulterated word of God, is indeed a good work, worthy of a fociety inftituted for the propagation of the gofpel, and the best and only fure way of accom-. plishing the object they profess to have in view. We rejoice that they have been led to refort to this measure, and confider it as, in fome fort, an indication, that he, who ordereth all things in heaven and in earth according to his good pleafure, has purposes of mercy towards our per.fhing fellow-finners of thofe countries; and we defire to unite with all who are zealous for the glory of "God the Saviour," in offering up fupplications, that the minds of thofe heathen may be opened to fee that light and truth, which the fcriptures are calculated to convey.

We would be affected in a fimilar manner by the account of the commencement of their miffionaries' labours in OTAHEITE, if we were afcertained

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