all pretexts and all desires for national hostilities. In their endeavors to check the tendency of war to "go too far," General Harper wished the Society "all possible success." But had he duly reflected on the nature of war, its opposition to the law of love and the principles of moral justice, its flagrant outrages on the rights of the innocent, and its wanton waste of human life and happiness, a man of General Harper's discernment could never have spoken on the subject in the manner he did in the letter under review.

But was the General alone in such sentiments? Probably many others have possessed similar opinions. For on this supposition only can we account for the following facts:That war has often been waged on such frivolous grounds as would not justify a lawsuit, much less the taking of a single life, that the business of public war is allowed to rank as one of the most honourable of all human employments,-that men, and even Christians, can celebrate victories, obtained by the slaughter of myriads of brethren, without any regard to the righteousness or unrighteousness of the cause espoused by the victors, and that no other men in Christendom have been so highly extolled as those who have caused the greatest destruction of their species! If a band of highwaymen take a single life, how great is the outery! But if a royal or imperial freebooter destroys hundreds of thousands, or even millions, he is adored and praised as a demi-god!

THE DESIGN OF GOD IN THE PERMISSION OF PIRACY.

In earlier times, piracy was the road to fame, as the wars of kings have been in our own day. But public opinion, long ago, doomed the practice to infamy. Of course piracy became of rare occurrence. Within ten years, however, it has been revived in a manner which has excited the alarm and indignation of civilized society. Much has been done to suppress and exterminate this scourge of commerce, and disgrace of man. A considerable number of pirates have been captured, imprisoned, and executed; still it is supposed that many thousands survive in the West-Indies, who live by depredation.

Those who believe in the existence and superintending providence of Jehovah, must supposc, that he has some good purpose to be accomplished by permitting an evil so enormous,

in an age so enlightened, and while the nations of Christendom so generally enjoy the blessings of peace. In what way this evil may be made subservient to the good of mankind, it behooves the christian philanthropist seriously to inquire, that he may co-operate with God for the accomplishment of his purpose.

After much reflection on the subject, I have been led to hope, that, in thus permitting piracy to prevail, it has been the purpose of God to give the rulers of christian nations an opportunity to see, as in a mirror, the nature of their wars with each other, and the glaring injustice of that policy which has so long afflicted the nations of the earth. In a time of general peace, the rulers of nations have opportunity for a deliberate and impartial review of what they had done, or authorized to be done, in time of war. But something of a similar nature, done by others, out of the usual course of events, may have been necessary to lead them to proper reflections on their own measures. By the following miniature of the features of piracy, we may see what a mirror has been put into the hands of christian rulers.

In piracy, we behold the chiefs assuming a right to wage war on their brethren whenever they please, enticing some, and compelling others, to aid in their enterprises-requiring depredation and homicide-inflicting death on the innocent in a manner wanton and cruel-retaining property as their own, which had been acquired by fraud or violence, and often destroying what might be of use to its real owners, thus reducing innocent people to poverty and distress-nay, so inhuman as to glory in their robberies, and to celebrate victories acquired by the destruction or ruin of multitudes of people who never did them any wrong-indulging a spirit in their wars directly the reverse of that required by the gospel, and employing without remorse all the arts of falsehood, deception, stratagem, and violence, for the injury of those on whom they wage war.

Such is the mirror which God has suffered the pirates to present to the warring rulers of Christendom. Is it then possible that such rulers can fairly look into this glass, without perceiving that every feature of piracy has a corresponding feature in their own wars? Must they not, on proper reflection, be convinced, that the wars of pirates, and the wars of kings, are principally distinguished by the greater amount of erime and mischief done by the latter?

Should nothing of public war be taken into view but the practice of maritime depredation, by armed ships and priva

teers, this would be sufficient to justify the comparison which has been made. But the operations of war on land, as well as on the ocean, violate all the laws of justice and humanity, in a degree which it is not in the power of the pirates to equal. They may imitate, but they cannot equal, the injustice of kings in their wars with each other. Shall then christian rulers any longer imagine that acts of robbery, devastation, and homicide, are less odious in the sight of Heaven, when done by themselves, than when done by bucaniers ? How happy for the world, should the piracies of the present time be the means of opening the eyes of men to the inhuman and atrocious character of national hostilities! How glorious the result, should the governments of Christendom resolve to unite their efforts to abolish, at once, the wars of pirates and the wars of nations! A compact for such a purpose would justly deserve the name of THE HOLY ALLIANCE To such an alliance the wise and good of all countries would cordially say,

amen.

Should such a compact be entered into from benevolent motives, and pursued with wisdom and prudence, it would not be unavailing. By judicious arrangements and exertions of such a combination of powers, the present race of pirates might be soon subdued, dispersed, or reclaimed; and by abol-, ishing public war, the principal nursery of pirates would be abolished. Then by substituting for the military system a general system of education, to diffuse, through every land, useful knowledge and the principles of universal benevolence; the stability of governments might be rendered more secure, the people of different countries would regard each other as brethren, and the blessings of permanent peace would soon become the inheritance and the glory of man.

It would be folly to suppose, that such effects could not be produced, were the rulers of the several nations wise and benevolent; produced too with far less expense and danger than the warring policy is supported. How then will Emperors, Kings, and other rulers, answer to God for such a perversion of the revenues exacted from their subjects, as that of devoting them to the purposes of robbery and manslaughter, instead of employing them for the diffusion of knowledge, benevolence, and happiness? And shall the people of christian nations for ever remain exposed to the evils of war, merely for the want of enlightened men to rule over them?. No, the progress of light and philanthropy will gradually effect a change in public opinion and the policy of governments, and sweep from the

earth that popular "refuge of lies," which has so long been a eurse to the nations of the world.

A PRINCIPLE OF THE LAYBACH CIRCULAR.

THE following sentiment is contained in the Laybach Circular of the Allied Sovereigns:

“All useful and necessary changes ought only to emanate from the free will and intelligent convictions of those whom God has rendered responsible for power."

The meaning of the declaration was doubtless this, that "all useful and necessary changes ought only to emanate" from sovereigns or those in power. It would indeed be pleasant to see "useful and necessary changes" emanating from Emperors and Kings; and if sovereigns were always what they ought to be, wise and benevolent men, there would not be great danger in admitting the principle. But when rulers are either wicked or ignorant, are nations to remain stationary, the victims or the dupes of barbarian princes? It may be admitted, that some useful and necessary changes have emanated from sovereigns; but such emanations are so rare, compared with those of an opposite character, as to afford but slender ground of hope, that the condition of society will ever be greatly improved on the principle under review.

Though we cannot recommend violent revolutions, as the proper means of meliorating the condition of societies and nations, we are far from believing that subjects should always wait in silence for favorable changes to emanate from their rulers. The words under consideration are, however, capable of an explanation favorable to the cause of liberty and humanity. We are not explicitly told who were intended by "those whom God has rendered responsible for power," and all to whom power is given by God are responsible, whether rulers or subjects.

"Knowledge is power," and there is no other talent for which the possessor is more responsible. Whoever possesses this power is bound to employ it for the good of society, whatever may be his rank. Both the interest and the duty of sovereigns require, that they should avail themselves of the knowledge of their subjects, to aid them in advancing the public welfare. No one man knows every thing, and it is common for a prince to have in his dominions subjects superior to

himself, not only in goodness but intelligence. It must therefore be arrogance and folly in him to deprive himself of the benefits which he might derive from their information. The more he encourages the researches of men of talents and philanthropy, with a view to improve the condition of his people and the modes of government, the more true wisdom and magnanimity he displays,-and the more he secures the love and veneration of his subjects.

The knowledge possessed by the individuals of a nation. should be regarded as public property, and called into service for the common benefit. Intelligent subjects should divulge the fruits of philanthropic inquiries in the spirit of candor and benevolence. In the same spirit the ruler should examine what is written or proposed, and be ever ready to adopt such measures as the welfare of the state may require. Such mutual candor would promote mutual esteem and friendship, between those who govern and those who are governed, and greatly advance the happiness of a nation. By adopting and pursuing this reasonable course, governments might be established and improved in righteousness; and the danger of tumult and insurrection would be progressively diminishing, by the prevalence of useful knowledge and good will among men. It is believed that this policy, simple as it is, would do more for the stability of governments and the tranquillity of states, than can possibly be effected by standing armies, and all the apparatus of terror and destruction.

MR. EVERETT'S REPLY TO A DEISTICAL OBJECTION.

Mr. G. B. English, in his " Grounds of Christianity Examined," stated the following as one of his objections to Christianity.

That "The Christians hastened the downfall of the Roman empire-that they would not serve in the armies of the emperor, if they could possibly avoid it; that they JUSTLY considered the profession of a soldier and that of a Christian incompatible; that no Christian, without being inconsistent, can serve in the army; and at this day the Quakers and the Mennonites refuse to carry arms, and in so doing they are cONSISTENT CHRISTIANS.'

Mr. Edward Everett, now professor in Harvard University, in his "Defence of Christianity," replied to the objection as follows:

Vol. IV. No. 4.

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