The National Register.
London, England, 1814-03-20 00:00:00

TtIE NATIONAL REGISTER.

THEOLOGICAL DISWISITION.

IFO

There is nothing which more clearly evinces the sub;imitv of
the Christian religion, and its superiority over every other
doctrinal system, than that command which enjoins us to
" love our enemies, and do good to those who despitefully use
us." Nothing less than divinity could have proposed such a
principle of action, so contrary to the pasions of mankind,
and which has received the character of meanness from the.
advocates of infidelity. Indeed it Is .so mortifying to the
character or pride, upon which passion,' infidelity is chiefly
founded, that it were wonderful if it had not been stig-
matized with the epithet of baseness by the professor of
Atheism.- To forgive our enemies, and be truly benevolent
to them, calls forth such energy of mind, that the imbe-
cility of Atheism shudders at it ; it occasions a man to lower
himself so in his own conceit, to forego so many advantagei
that flatter his fancied consequence, to give-up the gratifi-
cation of triumph the moment of revenge offers, that the.
proud and ambitious cannot brook the disappointment,
and from the blindness of passion they cannot conprehend
the magnificence of the mandate. It is justly observed, that
none arc sO merciful as the truly brave ; and as the most
paternal mercy must be identified with the character of the
Christian, so none can possibly be more truly brave " What-
advantage shall I get," cries the worldling, " by letting my
enemy, when he is in my power, slip through myfingers
The advantage of having proved youi self superior b of
having triumphed over yourself: the very acme ofconquesr,•
and the indubitable proof of the most exked heroism.
" Allowed—but why am I, after having mercifdly spared
him, to relieve and succour him? Would not theworld call

me a fool ? Are there not worthy people suffieirut to calt
forth my assistance? why then am I to expend mycare upon
him who would have destroyed me ?" An actita half per-
forined
.may bepid not to be performed at all. 'io save and
then refuse assistance, if it is wanted, is to be hut half a hero.
which is nearly as inglorious as being no hero. The wotld
would call you a fool ; but what is the wisdom ofthe s'mld ?
the parent of care and anxiety, and the founds* of disap-
pointment and regret. There are also worthy rople suffi-
cient to call for your aid, but the worthy will find more
real fi lends than the Wicked ; and is there not a rsost-refit•ied
pitch of heroism in relieving him whotn no one else will re-
lieve ? Theie are the observations 1 wont 1 address tc the
Atheist, whOse pride will only let him act from self-ce,ofi,
dence. TO,the worldling, who does not deny, vec does not
obey a Ood,:,I would observe, that policy, that fundamental •
Spring of worldly wisdom, should induce him to actions of
such a nattoe; because, by forgiving and telievin; an
enemy, you add him to the number of your friends. If you
effect -your revenge upon him, you make him still more your
.
enemy, and lie may (so uncertain and rotary are the afl'aits
of men) havea subseepent opportunity of retaliation, and
..then you cannot expect to " find mercy, shewing none ;"
and you will then discover, that if worldly wisdom was not
blind,, it would see the features of its darling child, Policy,
in this offspring of celestial wisdom.
To the professor of Cloistianity I would hold a ditTerent
argument. Your religion is a religion of mercy, arising
from the wants of mankind, and therefore every action Cot.-
trary to mercy is contrary to your religion. Christianity
ii meant to dispel every vapour of enmity from society, tor
nothing inimical to peace and charity can enter the king
dom of Heaven. Christianity is not sufficiently pi a"'i'"
by keeping ourselves pure we must endeavour to make
each other puce. ‘Vhat woted be said to the solder, though
he bad defended himself ever so brtively, who saw his corn-

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