II. DUTY TO MAN.

"Thou shalt love thy neighbor as thyself."* This duty is second only to the preceding one, and, like that, flows from the attributes of love and righteousness. "All things whatsoever

ye would that men should do to you, do ye even so to them."† This rule, laid down by Jesus Christ, is so plain and comprehensive, that it not only shows our duty to man, in the clearest light, but it includes every obligation of man to his fellow creatures, under every circumstance. Let every person endowed with rational understanding, conform strictly to this rule, and exercise it in wisdom and prudence, and with respect to his duty to man, his justification is sure, and his reward certain.

Every violation of this rule shows a deficiency of the virtues of honesty, humility and charity, and is a transgression of the law of Christ. As mankind are rational and social beings, the field for the exercise of this duty, is very extensive, as well as very important. There are but few situations in life, in which a man cannot be more or less useful to his fellow creatures, in some way or other, which comes within this golden rule, as it is called; yet how few there are, in the present day, who call themselves christians, that really live up to this rule!

III. SEPARATION FROM THE WORLD.

This principle flows from God's attributes of light and holiness. It is sown by faith, and nourished by hope and continence. It is an important principle in the new creation, without which the children of God would soon be blended with the children of this world, and lose their relation to the Kingdom of Christ. "My 66 Kingdom is not of this world," said Jesus. And tho the Kingdom of Christ is now established on earth, in his chosen people; yet it is a spiritual Kingdom; and therefore cannot be blended with the kingdoms of this world. Nor can his real subjects take part in the affairs of these kingdoms, without blending themselves, in some manner, with the world, and thereby hazarding their interest in the Kingdom of Christ. "Know ye not," saith the apostle, "that the friendship of the world is enmity with God? Who" soever therefore, will be a friend of the world, is the enemy of "God."||

Hence every faithful member of Christ's Kingdom, feels the absolute necessity of abstaining from all those things which are connected with the honor and glory of this fallen world; from civil and political offices and emoluments; from party contentions and political strifes; from the vain pursuits of ambition and popular applause; and from all those transitory enjoyments which feed

Matt. xxii. 39:

Matt. vii. 12

‡ John xviii. 30.

|| Jas. iv. 4,

the pride and vanity, and constitute the very life of the natural

man.

These things belong not to the Kingdom of Christ; nor has Christ any part in them; nor can those who live in these things, with any propriety, be called the subjects of his Kingdom. The imperative testimony of eternal truth is, "Come out from among "them, and be ye separate, saith the Lord, and touch not the un"clean thing, and I will receive you. Neither Jesus Christ, nor any of his apostles, nor any members of the primitive church, had "When Jesus any thing to do with the government of this world.

86

perceived that they would come and take him by force, to make "him a king, he departed out of their way." And when requested to judge between two brothers, concerning the division of an inheritance, he replied, " Man, who made me a judge, or a divider over you?" By these things he evidently proved, agreeable to his own testimony, that his Kingdom was not of this world, and that it did not belong to him to meddle with any of its concerns. It would appear very inconsistent for the subjects of any earthly government, or kingdom, to hold offices, and officiate in the concerns of a rival government, or enemies kingdom. None but those who are real citizens or subjects, either by birth or adoption and naturalization, can take an active part in the concerns of an earthly government. He therefore, who would share in the concerns of a foreign government, must first renounce the government of his native country, and become a subject of that foreign government. How then can the subjects of Christ's Kingdom, which is spiritual, and not of this world, have any share in the government of this world, without first renouncing their allegiance to the Kingdom of Christ, and becoming the willing subjects of this earthly government? For as it is an undeniable truth, that the order, powers, manners and customs of the governments of this world, are corrupted by the influences of the spirit of evil, they, of course, stand in direct opposition to the Spirit and government of Christ, and his Kingdom.

Christ's Kingdom and government can never be established on earth, among any people whatever, without a separation from the world; not indeed a separation from the natural creation, which is good in its order, nor from any thing in it which is virtuous, commendable, or useful to his true followers; but a separation from the follies, vanities, contaminating principles, and wicked practices of fallen man, under the reigning influence of a depraved human nature; and from all those things in which the great bulk of mankind seek their own honor and glory, instead of the honor and glory of God.

* 3 Cor, vi. 17.

† John ví. 15.

+ Luke xii. 14,

IV. PRACTICAL PEACE.

This principle flows from the attributes of love and goodness in God, and is the fruit of meekness, patience and charity. Indeed this heavenly principle so clearly characterizes the Spirit and Kingdom of Christ, that the violation of it seems evidently a violation of every Divine attribute, and of every christian virtue.

Christ's Kingdom is a kingdom of peace; hence his subjects must be a peaceable and harmless people. "My Kingdom is not "of this world,” said Jesus: "If my Kingdom were of this world, "then would my servants fight.”* And because his Kingdom is not of this world, those who are truly his servants will not fight. When Peter in his zeal to defend his Master, drew a sword and struck a servant of the high-priest, "Jesus said unto him, Put up 66 thy sword into its place: for all they that take the sword, shall "perish with the sword."+ Here is a plain and pointed testimony of Christ against the use of the sword. Indeed it is impossible, from the very nature of Christ's Kingdom, that he should ever authorize warlike passions, jarring contentions and strife, upon any

occasion whatever.

All the predictions of the ancient prophets concerning the nature of Christ's Kingdom, have represented it to be a kingdom of peace; and he himself was emphatically stiled, The Prince of Peace, many hundred years before he made his appearance on earth. His people are also represented as a peaceable people, dwelling in peaceable habitations; and his government is described as a government of peace. "For thus saith the Lord, Behold I will ex❝tend peace like a river;-I will make thy officers peace and thy exactors righteousness. Violence shall no more be heard in thy "land. All thy children shall be taught of the Lord; and great "shall be the peace of thy children.-The work of righteousness "shall be peace; and the effect of righteousness quietness and as"surance forever."‡

Thus it appears that his coming, his Kingdom and his people, were described, in early ages, by the tongue of inspiration, in prophetic strains of peace. And when the time came, his birth was announced by the angels of Heaven, in glorious songs of peace. "Glory to God in the highest, and on earth peace, and good-will "towards men." And all these predictions, as far as they related to his personal ministration, in that day, were fully confirmed: for he was evidently The Prince of Peace; and his ministration was a ministration of peace and good-will towards men; and all who were willing to receive him, were made partakers of his peace. "Blessed are the peace-makers: for they shall be called the chil❝dren of God ;” said he. He taught them the way of peace and

John xviii. 36.

Matt. xxvi 52. † Įsa ix 6.-—xxxii. 17 —liv. 13.—lx 17, 18. & lavi, 12,

|| Luke ii, 14,

righteousness, bore their infirmities, healed their maladies, comforted them in their afflctions, encouraged and strengthened then in their faith, and at last, when about to leave them, he commended them to his Father, prayed for them, blessed them, and said, "Peace I leave with you, my peace I give unto you; not as the "world giveth, give I unto you.-Hereafter I will not talk much "with you; for the prince of this world cometh, and hath nothing in me."*

Before the preceding predictions could be fully realized, in the final establishment of Christ's peaceable Kingdom on earth, there was a time in which the spirit of Antichrist prevailed to root out and destroy that good seed of peace which Christ had sown. Then succeeded "the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not," of which Jesus had forewarned his disciples. Then every species of abomination was committed, under the sacred name of christianity, and blood and carnage deluged the earth, under the professed banners of The Prince of Peace. Abomination of desolation, sure enough! This was the work of that spirit to which Jesus a'luded in saying, “The prince of this world cometh, and hath nothing in me." The prince of this world, is a prince of war, and not of peace.

Ever since that celebrated heathen warrior, called Constantine the Great, assumed the christian name, to sanctify his bloody deeds, and obtained the title of the first christian emperor, the prince of this world has reigned among a people who have called themselves christians. Hence the origin of that incongruous title, christian warriors, which has been so often applied to those murdering Cains, who have imbrued their hands in the blood of their brethren, under a profession of christianity. But it is in vain for the advocates of war to call themselves christians, or to claim any relation to Christ: for they have no part in him. They are the subjects of the prince of war, and not of the Prince of peace. Kings, princes, nations and people, who make war upon each other, and shed the blood of their fellow men, and still claim the name of christians, are the deluded subjects of Antichrist's kingdom-the children of the prince of this world, who, under the assumed name of Christ, are violating the best principles of christianity, the principles of peace and good-will to men.

All the precepts delivered by our Savior, breathed "peace and good will to man :" and they were all confirmed by his works. And it was doubtless the peaceable tendency of his ministration and doctrines, which so alarmed the jealous and envious Jews; else why this argument? "If we let him thus alone," said they, "all men will believe on him, and the Romans will come and take away both our place and nation." But notwithstanding all

* John xiv. 27 & 30.

† Mark xiii 14.

Jolin xi. 48.

their warlike principles, aided by their cruel policy in putting him to death, in order to stop the prevalence of his doctrines, and secure the safety of the nation, they were at length overtaken by the very calamities which their barbarous policy was intended to avert. And it ought to be remembered, as a warning to persecutors, that the persecuting cruelty of the Jews, towards Jesus Christ and his followers, was evidently the very cause of the calamities which befel their "place and nation."

It is evident that Jesus Christ, and his apostles after him, invariably maintained the principles of peace, both by precept and example; and these principles were continued in the primitive church, so long as that church stood in its purity. This fact is confirmed by the most authentic accounts of those times. Celsus, a heathen philosopher, who wrote against the christians in the latter part of the second century, brings this charge against them; "That they refused to bear arms, even in case of necessity;" and complains, "that if the rest of the empire were of their opinion, it would soon be overrun by the barbarians.”* But notwithstand

ing this objection of Celsus, the Romans, with all their warring powers and principles, even after professed christians began to bear arms, were unable to save the empire from being overrun by the barbarians."+

*

It is not a little surprising that there should be so many, at the present day, who openly profess the peaceable religion of Jesus Christ, and yet are, in principle, the advocates of war, and will make the same objections against the principles of peace which this heathen made. What then is the difference between a warring christian and a warring heathen? The objection of both against the principles of peace is, in substance, that if the whole nation were of this opinion, we should soon be conquered by other nations, who maintain the principles of war. But the objections of the warring christian evidently appear much more glaringly inconsistent for the heathen warrior talks of no enemy but the barbarians, while the christian warrior wishes to be armed against those who by profession are his brethren and fellow christians!

But we believe, without the least shadow of doubt, that the principles of peace are the best means of preserving peace that a nation can possess. As like causes produce like effects; so the principles of peace have a natural tendency to produce peace; while the principles of war will invariably produce war. And we feel full confidence in the opinion, that if the principles of peace were faithfully cultivated at home, and carefully maintained in all our intercourse abroad, they would prove a more sure protection

* Lardner, vol. viii.

† But it appears very evident, that one principal cause of this calamity was, their cruel persecutions against the true christians; for the records of history attest, that almost every persecution was followed by an irruption of the barbarians.

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