tion of God, I am ignorant what I should do; for I have been brought up in feats of arms, even from my childhood. I am greatly polluted with much effusion of blood; I can by no means number the evils which I have done for these sixty-four years, wherein I have lived in this troublesome life, for the which I am now constrained, without stay, to render an account to the just Judge,"

Such was the end of a bloody warrior, who, to the neglect of his own soul, spent his days in the work of man-slaughter. Well might he tremble at the thought of appearing in the presence of a "just Judge." Let his miserable end be a warning to all who thirst for martial glory. Let parents also, who are disposed to educate their children for war, seriously reflect on the consequences, which may probably result, the neglect and ruin of the soul, and insensibility or horror on a dying bed! What christian would not shudder at the thought of educating his children for pirates or highway robbers? Let it then be understood, that public war not only makes pirates and robbers, but is itself always on one side, and often on both, conducted on no better principles than piracy or robbery.

VOLTAIRE'S ESTIMATE OF THE WARS OF LOUIS XV. "THIS nation lost, in the course of this unfortunate war, great part of the flower of its youth; more than half the current money of the kingdom, its navy, commerce and credit. It was believed that it was very easy to have prevented all these misfortunes, by giving up to the English a little piece of litigated ground towards Canada. But some ambitious persons, to make themselves necessary and important, plunged France into this fatal war. It was the same in 1741. The selfishness of two or three individuals is sufficient to desolate all Europe. The extraordinary expenses of this war amounted in one year to four hundred millions. Judge of the rest by this. France would have been greatly a loser, had she been victorious." Age of Louis XV, p. 244.

Let it be observed, that this ruinous war between France and Britain was made to decide the question of right to a Vol. II. No. 12.

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"piece of ground towards Canada”-land perhaps, to which neither party had any just claim, and for which neither government had a right to sacrifice a single life.

"But some ambitious persons, to make themselves necessary and important, plunged France into this fatal war. It was the same," says Voltaire, "in 1741." We may add, it has probably been "the same," in all the wars between pretended civilized nations.

"The selfishness of two or three individuals is enough to desolate all Europe." Will not the nations then learn that they are under no obligations to support these ambitious and selfish individuals, in making their wanton wars on fellow beings; and that it would be far more wise, just, and humane to support such men in some insane hospital, than to become their dupes in the work of destruction?

PLEA OF CASSIUS FOR MURDERING THE INNOCENT.

IN Rome, during the reign of Nero, "the prefect of the city being assassinated by one of his slaves, it was made a question, whether, according to the barbarous custom established in ancient times, capital punishment should be inflicted on the whole number, amounting to four hundred. The people were clamorous in their opposition, and their sentiments were supported by a party in the senate; but Cassius stood forth in defence of the ancient custom :

It is objected,' said he, 'that many innocent persons will be put to death; but that is only what happens when troops are decimated for misbehavior; the brave draw lots in common with the guilty. Every similar example of severity contains in it something con trary to the rules of justice; but the partial evil is compensated by the general good.'

This sanguinary counsel prevailed over the voice of humanity. According to this method of reasoning, it was necessary for the public good that thousands of lives should answer for one, and the crime of an individual be punished by the death of all. Doubtless the slaves were ranked among insects." Millot, vol. ii. pp. 143, 144.

On this portion of history we remark ;—

1. The custom supported by Cassius is in some respects analogous to that of public war. Three hundred and ninety nine innocent persons were put

to death for the offence of

one man.

So in war the innocent are made to suffer by hundreds and by thousands for the alleged offences of one or a few. This is as perfectly unjust and barbarous, as the custom for which Cassius pleaded.

"Doubtless" the soldiers as well as "the slaves are regarded as insects!"

2. The custom at Rome of ❝ decimating troops for misbehaviour" bears some resemblance to the christian mode of conscription. When misbehaviour" occurred among the Roman troops, the innocent were classed with the guilty, and one person in every ten was selected by lot and executed. There are however two points of difference between this practice and that of conscription. None of the conscripts are suppos. ed to be guilty; yet they are called out by lot as the victims of war. Besides, the innocent among the Romans were decimated to be themselves executed, but the Christian conscripts are called out principally for the purpose of killing others. In performing this business, however, their own lives are always exposed, and often sacrificed.

3. Cassius admitted that each of the Roman customs" contained in it something contrary to justice ;" and that many innocent persons were put to death;" yet he approved such injustice and barbarity on the principle, that "the partial evil was compensated by the general good." This is the very principle or rather pretext, on which public war is made and on which its innumerable crimes and cruelties are justified by its advocates. But all enlightened men of this age will admit, that Cassius was in an error, if he supposed that the "partial evils" of those barbarous practices were" compensated by the general good," or if he supposed it to be right thus to "do evil that good may come." Will people then remain so blind as to imagine, that the general evils of war are compensated by the partial benefits which result to a small number of rulers, officers, robbers, and knaves?

4. In the days of Nero the common people of Rome had become so enlightened as to oppose the execution of their ancient law on the 399 innocent slaves; and their sentiments were supported by a party in the senate ;" yet the in

human plea of Cassius, at that time, turned the scale for the state murder of these unhappy men. So we may expect that public sentiment will be gradually improved in respect

to war.

For a time, some Cassius may occasionally mislead the majority, and carry his point for sacrificing the innocent. But as years roll on, light will increase, and the number opposed to war will be multiplied, till the public voice shall banish the savage custom from the civilized world.

CONSISTENCY OF FREDERICK THE GREAT.

WHEN Frederick was about to invade Silesia, "It was proposed to adorn his standard with this device-Pro Deo et Patria; but he erased Pro Deo, saying, It would be very improper to confound the name of God with the quarrels of men, and that the object was a province, and not religion!" Age of Louis XV.

Frederic has been accused of infidelity; but in this i stance he acted with far more consistency than warring Christians have usually done. It was very proper to exclude the name of God from a standard, which was raised in violation of his commands for distressing, robbing, and destroying his children. But how often have professed Christians fought one another under standards decorated with the symbol of the cross-the cross of him who died for their salvation, and suffered, leaving us an example that we should follow his steps!"

Not only so, on each side of these barbarous contests, professed ministers of the forgiving Savior have called on God to aid the troops in their endeavours to butcher one another. In great Britain, if we mistake not, to become a qualified military commander, a man must receive the LORD'S SUPPER, the memorials of the Savior's love, and the symbols of unity among his disciples ;-and in all christian countries the name of our heavenly Father is, in various forms, associated with the malignant quarrels of governments.

*For God and my country.

Alas! what blindness! Do the records of paganism furnish any facts so revolting to an enlightened mind, as are to be found in the history of the wars of Christian nations? Can it be wonderful that wars have been frequent among men who impute to God a disposition to hear their prayers for the destruction of one another, and to accept thank-offerings from hands wantonly stained with the blood of brethren? May it not be boldly affirmed, that the Christian scriptures do not impute to the devil a more odious character, than warring Christians have imputed to the God of love?

A MAHOMETAN MIRROR FOR FIGHTING CHRISTIANS.

THE following account of the prayers of Arabs is from the Journal" of Archibald Robbins, who was nineteen months a slave among this people.

"They return thanks for the favours received; for the food they eat; for the clothes they wear. They most earnestly pray for rain when the earth is dry, and for sufficient food for their camels. They pray for abundance of plunder, and that they may take numerous slaves; that the Great God would destroy their enemies, and protect them; that he would keep their children alive, and bless all their possessions." p. 73.

"Notwithstanding their disregard for every thing belonging to humanity, they were invariably punctual in worshipping something, whom they call God.' Three or four times a day, let their engagements be what they might; let their violations of common justice be ever so enormous, they suddenly prostrate themselves upon the earth, exclaiming Sheda el la lab, Hi Allah Sheda MohammedRahsool Allah-Allah Hooakibar!-Happy may the wretched slave think himself, who, the next moment after this ceremony is ended, can feel safe from the stroke of the scimetar, the spear, or the club."

We have made these extracts, that fighting christians may see themselves in a Mahometan looking-glass, and observe the argreement between their own prayers and desires in time of war, and the prayer of the inhuman Arab. Our Savior taught his disciples to pray "forgive us our trespasses as we forgive them that trespass against us." He also gave them this command" LOVE YOUR ENEMIES;" yet the

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