dead, it was found that wounded men had crawled to the carcases of dead horses, and gnawed their raw flesh for food, till putrefaction put an end to the horrid banquet, and they died of hunger! Such facts as these will help to demonstrate how far this was a really glorious battle! Alas! glory and battle are terms

which ill agree.

When you look back, my Lord Duke, on your career, and reflect on the multitudes whom you have conducted to slaughter, do inquiries never obtrude themselves upon your mind relative to their eternal destinies ? I should wrong your Grace were I to insinuate the negative. You are not an infidel. You fully believe in the immortality of the soul. If reliance can be placed on credible testimony, religious considerations have, of late, occupied your mind. Assuming this fact, I may, nevertheless, perhaps, further assume, that the subject of the spiritual condition of the myriads who have bled and perished in your battles, is too repulsive, too terrible to be looked at, even by a man of your Grace's courage! You have already certified the unparalleled pravity of morals among your troops; and to the Christian who remembers this fact, there is something inexpressibly, inconceivably appalling in the thought of such men dying and departing for judgment, in such circumstances! In all ages, indeed, this has been the general character of armies, and hence their slaughter has presented to thinking men a theme of insupportable reflection. The peculiar wickedness of soldiers did not escape the notice even of idolaters; the poetical historian of the battle of Pharsalia thus records the fruit of his observation and experience :

"Rara fides pietasque viris qui castra sequuntur."

It is not to be doubted that the mind of your Grace is now occasionally filled with melancholy, when you revolve this fearful subject. It presents

war in a new aspect, and that aspect clothed in tenfold horror!

In what I have already addressed to your Grace, the soldier and his work have formed the chief theme, while my references to the missionary and his labour have been only occasional. In what remains, however, I shall reverse the method, and permit the missionary to take the lead; and the discussion will be conducted upon the principles of the Sacred Scriptures.

The first point which invites notice is that of personal character. The true Christian missionary is at once a believer of the doctrines he promulgates, an example of the precepts he enforces, and a pattern of the character he delineates and desires to impress upon his hearers. He is the subject of that great spiritual change, set forth by the Son of God, in the third chapter of the Gospel by John; while his mind is enlightened after the manner described in the first chapter of the Epistle of Paul to the Ephesians. He is penitent for his sins; "the burden of which is intolerable;" he cordially believes the record which God hath given concerning Christ, and he makes it the business of his life to walk as he walked. In this way his guilt has been pardoned, he and stands accepted in his sight. that wisdom which is from above, which is "first pure, then peaceable, gentle, and easy to be entreated, full of mercy and of good fruits."-Such is the Christian missionary! What is the military commander ? Of the common soldiery your Grace need say no more. I only ask you about the officers. Are they men who strictly correspond to this delineation,-who really fear God and work righteousness?

has peace with God, He is now filled with

In human conduct, motive is everything. The Christian missionary is animated and governed by a principle of love to God and to Jesus Christ, whose very name is to him 'ointment poured forth." If

as

he can, in any way, promote the Saviour's honour and glory, he is willing to suffer the loss of all things; and, as a first step towards this, he endeavours, with his whole heart, to imbibe the Saviour's spirit, as well as to follow his example. He likewise loves all who love Christ, and, so far as it is practicable, he seeks to do them good. Nor are his regards confined to the righteous; he is full of benevolence to the whole human race; and as the greatest good he can effect for them, he is desirous to bring them to the knowledge of God. He honours his sovereign, and he loves his country; but he knows nothing of a patriotism which excludes good-will to all mankind; and he is not able to understand how it can in any way benefit his native land to injure other lands. One of the great general laws laid down for his government by Christ, is to "do good to all men,"-to treat all men as brethren, and as the offspring of the same common parent. Hence his hatred of war, in every shape, and his delight in peace, at whatever price. He is utterly incapable of understanding how it can be for the glory of his king and the good of his country, that he should be one of a multitude of fellow-subjects employed to sink the ships, to burn the cities, and to kill the people of any other country. He considers the human family as one, although broken up into a multitude of portions, under their several chief magistrates, upon the same principle as his own country is divided into counties, cities, towns, and burghs, with their several local governments; and he deems it their duty and interest to live in constant peace and harmony with each other. He can see no more glory in foreign war than in civil war, in homicide than in suicide! He can view it only as folly, madness, crime !-Such, my Lord Duke, is the missionary. Your Grace will judge how far his character corresponds to that of the military officer, and whether of the two is the more enlight

ened, the more dignified, and the more honourable. While I consider your Grace by far the first of your class, and view the war, in which you won your laurels, as among the least exceptionable that have been carried on for ages, yet I submit that, in these respects, even you cannot for a moment be compared with such men. How infinitely superior are their moral principles and feelings even to yours, in your capacity of commander; and how much more to those of such barbarians as Blucher, Murat, Ney, Davoust, and the whole race of Continental heroes!

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The missionary's unconquerable love of peace is founded in his nature. He has been the subject of a spiritual influence, of which much is said in the Scriptures. He has received the gift of the Spirit of God, which resides in his bosom, producing "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness." These are "the fruits of the Spirit," and they are the invariable characteristics of all true missionaries. The Apostle, in the letter which contains these words, likewise sets forth what he designates "the works of the flesh," the attributes and marks of men who are sensual, having not the Spirit;" which are these, “adultery, fornication, uncleanness, lasciviousness, hatred, variance, emulations, wrath, strife, envyings, murders, drunkennesses, revellings, and such like.” Your Grace will decide how far these are attendant upon the course of military officers. This difference of nature in the two classes fully accounts for the difference of their feelings and pursuits. So long as men of the latter class live, there will be wars and fightings among mankind. War can only be destroyed by destroying the warrior :

"Not with the burial of the sword this strife

Must end, but of the warrior!"

It is in vain that we look to the spread of mere secular knowledge and civil liberty for the extinction of

the manifold evils which afflict mankind. This fact has taken strong possession of the minds of the first class of political and moral philosophers. The following remarkable passage is exactly to the present purpose: "Take the case of war, by far the most prolific and extensive pest of the human race, whether we consider the sufferings it inflicts, or the happiness it prevents, and see whether it is likely to be arrested by the progress of intelligence and civilization.-Men delight in war, in spite of the pains and miseries which it entails upon them and their fellows, because it exercises all the talents, and calls out all the energies of their nature,— because it holds them out conspicuously as the objects of public sentiment and general sympathy,—because it gratifies their pride of heart, and gives them a lofty sentiment of their own power, worth and courage,—but principally because it sets the game of existence upon a higher stake, and dispels, by its powerful interest, those feelings of ennui which steal upon every condition from which hazard and anxiety are excluded, and drive us into danger and suffering as a relief. While human nature continues to be distinguished by those attributes, we do not see any chance of war being superseded by the increase of wisdom and morality. We should be pretty well advanced in the career of perfectibility, if all the inhabitants of Europe were as intelligent, and upright, and considerate, as Sir John Moore, or Lord Nelson, or Lord Wellington; but we should not have the less war, we take it, with all its attendant miseries. The more wealth, and intelligence, and liberty, there is in a country, the greater love there will be of war; for a gentleman is uniformly a more pugnacious animal than a plebeian, and a free man than a slave."* The reviewers reason with great power upon the general principle, strongly contending also with respect to "the other glittering curses of life, that, as they are miseries * Edinburgh Review, vol. xxi. P. 14.