nances, law, nor any outward rule of conduct, can exist, for the root and cause of them will be entirely removed. This is the state in which reason as a governing principle, is prostrate; in which Christ is felt, and known to be the head supreme in all things and the soul coming to be wholly and entirely absorbed in him, finds the fruition of enjoyment. Even the existence of the desire of eternal life, is a proof, that perfect peace is not obtained for as the apostle saith, "what a man seeth, why does he yet hope for ?" How can there be any willing or wishing, or desiring, in a state wherein all is enjoyment, and the will is entirely crucified and removed? Then the soul, being united to God as its proper being, men become his children, heirs of God, and joint heirs with Christ. This is the state to which all are called; and all are under condemnation, just in proportion as they do not arrive at it. In it we should understand, that God is indeed an undivided spirit; invisible and immortal; not circumscribed by locality, not composed of passions or parts, as we are, but one great universal whole.

Here it would be seen, that he indeed is no respecter of persons; that all are alike before him; that, as respects men and women, there can be no possible idea of supremacy; all would be brethren with one head, and that head would be God. There could be no want of love, no jarring of interests or feelings; no divisions of any kind: united in the same spirit, it could not dispute with itself.

The universality of this spirit, would be what the world calls millennium. Its accomplishment will be hastened by every right effort to promote peace. It has been experienced by individuals; and their number, according to prophetic vision, will increase, till "nations beat their swords into ploughshares, and their spears into pruning hooks, and shall LEARN WAR NO MORE."*

* Isaiah ii. 4.

D

CHAPTER II.

As perfect peace must exist, as the attendant and consequence of a state of perfection,-war must also exist, as the consequence of a state of imperfection; and can only be done away by its removal.-And the severity of the exercise of it, will be in proportion thereto. Every state short of perfect peace, is in the same degree a state of war. Every dispensation of the Almighty, has been the same gospel or christian dispensation. Wars were dispensed to the Jews in their outward and wicked state; and various modifications of them, are dispensed to christians now, corresponding to the state of wickedness they are in. Mankind have gradually improved, and the severity of war has gradually lessened. The spirit of war, often under the apof Seeds of war sown in educapeace.

pearance tion.

HAVING in the preceding chapter, stated some ideas of the ground and root of war, of its entire inconsistency with the perfection of the gospel; I shall now endeavour to show, why it appears to have been, and is yet permitted.

It may seem singular, that a person who is not willing to admit the necessity of war on his own account, should be looking for arguments, as some may suppose, in favour of it for others. But it is not so; the first step toward eradicating evil, is to understand the nature and causes of it. The views expressed in this essay, have presented themselves to the mind of the author, in a light, clearly elucidating to him the connection that exists between a state of sin and a state of war. In tracing this connection, many of the seeming inconsistencies, which existed in the writings of the New and of the Old Testament, have been removed.

There are those, who have denied the account we have, of the Jewish wars having been undertaken by divine appointment: there are others, who have attempted to reconcile them by arguments, which are in themselves contradictions. To me, they seem alike the result of perfect love and perfect wisdom.

It is a subject of regret, that it should be necessary to show, that war, or any modification of it, exists in every society, and is

more intimately connected with their practices, than many individuals among them are willing to admit: it will arise, rather incidentally from a strict examination of the subject, than from any wish to expose weaknesses, which, in a state of sin, it is impossible to avoid.

So

To me it is evident, that unredeemed man could hardly exist, without the use of his reason to judge and direct him; and yet I believe he ought to be directed by a better principle; but not coming to the enjoyment of it, the use of reason is necessary for him. in regard to war; he ought to come to a state of perfect peace, and is under condemnation for not coming to it, and then war of every kind would come to an end; but in a state of wickedness, war is permitted just in propor

tion thereto.

If opposition of every kind is war, which I believe it is, it is not confined to the outward use of the sword. Every species of law or discipline, as well in civil as religious society, is a modification of war; especially those whose ulterior resort is force. And every species of spiritual opposition to sin, is