appropriate way in which a sword could be used. When one of the two swords among them, was shortly after drawn to smite a familiar of the high-priest in the garden, Christ simply said, "Put up thy sword into thy sheath; how shall the Scripture be fulfilled," that is, if successful resistance should be made? As he had resolved to yield himself a prisoner, it was unnecessary to contend. Neither would Christ countenance resistance to a lawful magistrate. But he neither rebuked Peter for wearing a sword in his presence, nor even for drawing it, nor did he order him to fling it away, but simply to sheathe it. What else he added was predictive or declaratory in its character, not minatory.

Nor is this all. The Scriptures no where recognize the tame and servile doctrines of non-resistance and passive obedience, broached by the flippant Sacheverell in the time of Queen Anne, and lately revived by some fanatics in the United States, who made up in venom what they lacked in violence, and compen sated themselves for abstaining from arms by a sharper wan of words and increased acrimony of temper. On the contrary, the Scriptures distinctly lay it down as a fundamental principle, that government is ordained of God for the benefit of the governed, and they unequivocally sanction a firm and manly vindication of personal and civil rights. Thrice did Paul avail himself of this sanction; at Philippi, before the high-priest, and before Festus. Our Saviour also complained of the officer who struck him, as guilty of injustice, and challenged him and his other accusers rather to convict him by fair proof, of the offenses alleged against him. Herein he himself furnishes an interpretation of his celebrated maxim: "If they smite thee on one cheek, turn the other also." Rather than seek private revenge we should submit to a double wrong, and bear repeated injuries patiently, in preference to redressing a single grievance with a vindictive temper, by taking the law into our own hands. But his example proves that he never meant to interdict us from any lawful endeavors to protect our persons or our property, or from a respectful appeal to the constituted authorities of the land. It is not from the Scriptures, therefore, they derive support, who deny us the privilege of maintaining our civil and political rights, if need be, to the last extremity.

It may not be unworthy of notice, moreover, that it is from the camp the Scriptures borrow some of their most stirring imagery. Is it credible that this most inspiriting and graphic analogy would be exhibited by the sacred writers so often and so earnestly had the military life been an abomination to God, utterly wicked and unjustifiable, of unmixed evil, and every way to be discouraged? Would the serene and tranquil duties of the Christian life be so fondly and fitly symbolized by emblems that were indelibly odious and profane?

We have now examined the testimony of Scripture, and find it, as we think, conclusive in our favor. Having thus driven our antagonists from the post in which they had fortified themselves, and leaving no enemy behind our steps, we may advance to a se cond argument showing directly the compatibility of piety with the military life.

II. There is nothing in the nature of the military life which forbids, but on the contrary, much that requires the exercise of piety.

This may be made to appear from a consideration of the dan gers of the camp, the vices of the camp, the rules of war, and the duty of patriotism.

1. The dangers of the camp.

It is hardly necessary to dilate on the perils of a campaign; not merely the hair-breadth escapes of the battle-field, but the more insidious and equally fatal perils arising from exposure, unwholesome food, malaria, fevers, etc. Soldiers are more than any other men exposed to continual danger. Other men may use precautions against danger, or may fly from death; it is a point of honor with the soldier to meet it. Who, then, needs the constant influence of religion more than he? who more needs habitual preparation for death? who more needs the presence of a faithful minister of Christ to point out the way of salvation, and speak consolation in the last extremity? It is not true that such considerations would unman him, and must therefore be kept out of view. They who feel best prepared to meet death, are not likely to be the most timorous; rather they will be the most courageous, because their consciences are at peace.

2. The vices of the camp.

The atmosphere of the camp is too often unfriendly to strict virtue. But grant all this; it only shows the greater need of piety and its ministers, to purify and reform: as the invisible Deity walked nightly through the camp of Israel, and shed a hallowed influence over the spot.

3. The rules of war.

The time was, when barbarous and vindictive atrocities stained the annals of warfare. But a more humane code has succeeded. International law is better understood. Quarter is given to a yielding foe. Every thing that can mitigate the horrors of war is encouraged, and a prisoner of war is set at liberty on his parole of honor. According to the humane and honorable rules of modern warfare, there is no reason why the precincts of a camp may not be as moral as the streets of a city, or even more so; for martial discipline is far more vigilant and efficient than the civil police.

4. The Christian duty of patriotism furnishes another argument pertinent to our purpose.

Every good Christian is bound to be a good patriot, and to defend his country whenever that country calls. There is no clashing of duties here. The Christian may be a soldier, and the soldier should be a Christian.

Patriotism is a Christian duty. The Christian is enjoined to seek the prosperity of the city and country wherein he dwells, and to pray for all that are in authority. He is directed to honor and obey magistrates, and to contribute to the expenses of the commonwealth; to obey the laws; to exhibit loyalty, and to be guiltless of sedition. If he knows any that are exposed to danger, he is charged to exert himself for their rescue. He is to regard the magistrate as bearing the sword not in vain, to execute wrath upon evil-doers; and he is to be subject for conscience' sake. But we need not enlarge on this topic, when we have so shining an instance in the Christian's Lord and Master, Jesus of Nazareth, of whom the poet has said, with equal truth and beauty:

"He was himself a Patriot. To the earth,
To all mankind, a Saviour was he sent,
And all he loved with a Redeemer's love.
Yet still his warmest love, his tenderest care,

His life, his heart, his blessings, and his mournings,
His smiles, his tears, he gave, Jerusalem,

To thee, his country! Though, with prophet's eye,
He saw the future sorrows of the world;
And all the miseries of the human race,

From age to age, rehearsed their parts before him;
Yet still, o'er Zion's walls alone he hung,
Thought of no trench but that round Zion cast,
Beheld no widows mourn but Israel's daughters,
Beheld no slaughter but of Israel's sons;
On them alone the tears of heaven he dropped,
Dwelt on the horrors of their fate, and sighed,"

The true patriot, the true Christian must be willing to confer benefits, and to sacrifice himself to do so, like the lamp which is consumed in serving others, though no mortal tongue shall ever repeat his name, no glory-chaplet ever deck his brow. He must consent to plunge into the gulf, though the earth that closes over him bury alike in hopeless oblivion his person and his fame. He must consent to the sacrifice of his reputation even, if the cause of his country or of his God demands it. "His record is on high," and his character may not always lie under an eclipse. The name of Sergeant Champe, of Lee's legion, will descend with honor to posterity, wherever the history of the American Revolution shall be studied, or Cooper's charming fiction of Harvey Birch be ad

mired.

Say not that we unnerve the hero's arm, by taking away ambi tion or the love of glory, as the chief incentive that should stimulate his exertions. Were we to take it away, it would only be to substitute a higher motive. But, in truth, we do not wholly re

move it; we only moderate and regulate it, and render it more efficient by making it more pure.

Thus have we seen, from a review of the dangers of the camp, of the vices of the camp, the humanity of the rules of war, and the Christian duty of patriotism, that so far from piety being properly expelled from the camp, there is in fact no field where her influence is more needed, or where she may gather greener laurels.

III. But we may be told, that this is plausible enough in theory, but can never be reduced to practice. This renders a third line of argument necessary to sustain the proposition before us. We have many illustrious examples of the actual compatibility of piety and martial valor.

True piety abates nothing from true courage. Never were there bolder or more successful leaders than Joshua, David, Nehemiah, and the Maccabees. Two Roman centurions are held up as saints in the New Testament; to one of whom our Lord himself testified as of surpassing faith, while an angel bore witness of the other, that his prayers and alms had gone up as a memorial to heaven. And perhaps I might not go amiss, if I were to allude to a third centurion, who, when scribes and priests were crucifying their Lord, spoke out at the foot of the cross he was set to guard, and declared his conviction, that truly this was the Son of God. I might refer to the Thundering Legion and the Theban Legion, famed in history at once for bravery and piety. I might point to that interesting moment when Bruce's army knelt at Bannockburn. "They yield," cried the impetuous Edward; "see, they kneel for mercy!" 'They do," replied Umfraville, "but not for ours. On that field those men will conquer or die."

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The briefest reference only can be here made to the religious wars of the Swedes, the Netherlanders, and the Scottish Covenanters. Those wars abound with brilliant proofs of the combination of courage and devotion.

In the Parliamentary army, with Baxter for a chaplain, vicious practices were unknown, and prayers were observed night and morning in all the tents. Cromwell, whose sincerity, after two centuries of tory aspersion, is now at last beginning to be admitted, adopted for his motto, that "to cope with men of honor, they must have men of religion." So he formed his invincible Ironsides, "whose faces were like the faces of lions, and who were swift as the roes upon the mountains."

It is only necessary to mention the names of Col. Gardiner, of Capt. Blackadder, of Capt. Hedley Vicars, of General Havelock and his Saints, no less men of mark than Cromwell's Ironsides, and for the same reason. Admiral Duncan was an elder in the Scottish Kirk; and after the victory of Camperdown (1797) had prayers and thanksgiving on deck.

In the American armies, we point with laudable pride to Washington, who was a communicant and a man of prayer; and to other officers of the Revolution; to Col. Warner, who prayed at the battle of Bennington at the head of his regiment, and then called out, "Now, boys, for work!" to Capt. Dodge, of NewHampshire, a godly man, who said he never saw such prayermeetings as in the Revolutionary army; to a multitude of brave officers who were ruling elders in the Church-Gen. Morgan, Gen. Pickens, Col. Campbell, Col. James Williams, who fell at King's Mountain, Col. Cleaveland, Col. Shelby, Col. Sevier, Col. Bratton, Major Dickson, and Major Samuel Morrow.

And there were many godly ministers who served as chaplains during that momentous war. Dr. John Rodgers of New-York, Mr. Greer of Pennsylvania, Dr. Spring of Newburyport, Dr. John Mason of New-York, Dr. McWhorter, Mr. James Armstrong and the martyr, Mr. Caldwell, of New-Jersey, with Rev John Woodhull, then of Leacock, afterwards of Freehold, who wrote home August 11th, 1776: "We have prayers at seven o'clock, morning and evening, when the whole battalion attends, and behaves with much propriety."

There were other divines who bore arms, as Dr. James Hall, of North-Carolina; Professor William Graham, of Virginia, who was elected captain of a company; Dr. Ashbel Green, who acted as one of the minute-men. At the battle of White Plains, Mr. Allen rushed forward as a volunteer. Mr. Turnbull fought on foot among the men with whom he had just been praying. Mr. Gano, a Baptist clergymen, deserves special mention. He was an army chaplain, and his sermons were remembered by the soldiers for forty years afterward. Being of small stature, he was called "Christ's light-infantry man;" but his soul must not be measured by his stature, for in the battle of White Plains, he stood in front of his regiment, exposed to the hottest fire. He did this for the avowed purpose of inspiriting and encouraging his troops.

Nor was the war of 1814 without its examples of piety, both in the army and the navy. Commodore Perry, upon entering Lake Erie, sent on shore for a clergyman, to hold religious services on shipboard. He attributed his subsequent preservation to the influence of prayer. Commodore McDonough was a pious man, and always read prayers himself at the burial of a seaman. He read prayers just before engaging in battle at Plattsburgh, on the deck of the Saranac. That battle was fought on Sunday, against the remonstrances of the British general's chaplain, who predicted nothing but defeat; "for," said he, "you are going to fight on the Lord's day against a man who fears the Lord."

General Andrew Jackson, although at that time far from possess. ing the religious character he bore at his death, told his pastor, the late Dr. Allan D. Campbell, that he knew he should beat the ene