more.

In reply to this objection it might be urged, that though we should allow it for a moment to be in a The charge considerable degree well founded, yet this refuted. admission would not warrant the conelusion intended to be drawn from it. The question would still remain, whether our representation of what Christianity requires be agreeable to the word of God? For if it be, surely it must be confessed to be a matter of small account to sacrifice a little worldly comfort and prosperity, during the short span of our existence in this life, in order to secure a crown of eternal glory, and the enjoyment of those pleasures which are at God's right hand for ever

It might be added also, that our blessed Saviour had plainly declared that it would often be required of Christians to make such a sacrifice; and had forewarned us, that, in order to be able to do it with cheerfulness whenever the occasion should arrive, we must habitually sit loose to all worldly possessions and enjoyments. And it might further be remarked, that though it were even admitted, that the general prevalence of vital Christianity should somewhat interfere with the views of national wealth and aggrandizement, yet that there is too much reason to believe that, do all we can, this general prevalence needs not to be apprehended, or, to speak more justly, could not be hoped for. But indeed the objection on which we have now been commenting, is not only groundless, but directly contrary to truth. If Christianity, such as we have represented it, were generally to prevail, the world, from being such as it is, would become a scene of general peace and prosperity; and, abating the chances and calamities " which flesh is inseparably " heir to," would wear dne uniform face of complacency and joy.

On the first promulgation of Christianity, it is true, some of her early converts seem to have been in danger of so far mistaking the genius of the new Religion, as to imagine, that in future they were to

be

be discharged from an active attendance on their secular affairs. But the Apostle most pointedly guarded them against so gross an error, and expressly and repeatedly enjoined them to perform the particular duties of their several stations with inereased alacrity and fidelity, that they might thereby do credit to their Christian profession. This he did, at the same time that he prescribed to them that predominant love of God and of Christ, that heavenlymindedness, that comparative indifference to the things of this world, that earnest endeavour after growthin grace and perfection in holiness, which have already been stated as the essential characteristics of real Christianity. It cannot therefore be supposed by any who allow to the Apostle even the claim of a consistent instructor, much less by any who admit his Divine authority, that these latter precepts are incompatible with the former, Let it be remembered, that the grand characteristic mark of the true Christian, which has been insisted on, is his desiring to please God in all his thoughts, and words, and actions; to take the revealed word to be the rule of his belief and practice, to “ let his light shine before men;" and in all things to adorn : the doctrine which he professes. No calling is proscribed, no pursuit is forbidden, no science or art is prohibited, no pleasure is disallowed, provided it be such as can be reconciled with this principle. It must indeed be confessed, that Christianity would not favour that vehement and inordinate ardour in the pursuit of temporal objects, which tends to the acquisition of immense wealth, or of widely spread renown: nor is it calculated to gratify the extravagant views of those mistaken politicians, the chief object of whose admiration, and the main scope of whose endeavours for their country, are, extended dominion, and commanding power, and unrivalled affluence, rather than those more solid advantages of peace, and comfort, and security. These men would barter comfort for greatness. In their vain reveries they forget that

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a nation

to us as a

a nation consists of individuals, and that true national prosperity is no other than the multiplication of particular happiness.

But in fact, so far is it from being true that the prevalence of real Religion would produce a stagnaGood effects tion in life, it would infallibly produce the

very reverse : a man, whatever might be political his employment or pursuit, would be furcommunity nished with a new motive to prosecute it from the Prevalence with alacrity, a motive far more constant of vital

and vigorous than any which merely huChristianity.

man prospects can supply : at the same time, his solicitude being not so much to succeed in whatever he might be engaged in, as to act from a pure principle, and leave the event to God, he would not be liable to the same disappointments, as men who are active and laborious from a desire of worldly gain or of human estimation. Thus he would

possess the true secret of a life at the same time useful and happy. Following peace also with all men, and looking upon them as members of the same family, entitled not only to the debts of justice, but to the less definite and more liberal claims of fraternal kindness; he would naturally be respected and beloved by others, and be in himself free from the annoyance of those bad passions, by which they who are actuated by worldly principles are so commonly corroded. If any country were indeed filled with men, each thus diligently discharging the duties of his own station without breaking in upon the rights of others, but on the contrary endeavouring, so far as he might be able, to forward their views, and promote their happiness; all would be active and harmonious in the goodly frame of humans society. There would be no jarrings, no discord. The whole machine of civil life would work without obstruction or disorder, and the course of its moves ments would be like the harmony of the spheres. Such would be the happy state of a truly. Christian

a

nation within itself. Nor would its condition with regard to foreign countries form a contrast to this its internal comfort. Such a community, on the

. contrary, peaceful at home, would be respected and beloved abroad. General integrity in all its dealings would inspire universal confidence: differences between nations commonly arise from mutual injuries, and still more from mutual jealousy and distrust. of the former, there would be no longer any ground for complaint; the latter would find nothing to attach upon. But if, in spite of all its justice and forbearance, the violence of some neighbouring state should force it to resist an unprovoked attack, (for hostilities strictly defensive are those only in which it would be engaged) its domestic union would double its national force; while the consciousness of a good cause, and of the general favour of Heaven, would invigorate its arm, and inspirit its efforts.

It is indeed the position of an author, to whom we have had frequent occasion to refer, and whose love of paradox has not seldom led him Position, into error, that true Christianity is an that Chrisenemy to patriotism. If by patriotism is tianity is meant that mischievous and domineering patriotism, quality which renders men ardent to pro- opposed. mote, not the happiness, but the aggrandizement of their own country, by the oppression and conquest of every other; to such patriotism, so generally applauded in the Heathen world, that Religion must be indeed an enemy, whose foundation is justice, and whose compendious character is “peace, --and good-will towards men.” But if by patriotism be understood that quality which, without shutting up our philanthrophy within the narrow bounds of

single kingdom, yet attaches us in particular the country to which we belong; of this true pas triotism, Christianity is the most copious source, and the surest preservative. The contrary opinion

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to

can

can indeed only have arisen from not considering the fulness and universality of our Saviour's precepts. Not like the puny productions of human workmanship, (which at the best can commonly serve but the particular purpose that they are specially designed to answer ;) the moral, as well as the physical principles established by the great Governor of the universe, are capable of being applied at once to ten thousand different uses; thus, amidst infinite complication, preserving a grand simplicity, and therein bearing the unambiguous stamp of their Divine Original. Thus, to specify one out of the numberless instances which might be adduced, the principle of gravitation, while it is subservient to all the mechanical purposes of common life, keeps at the same time the stars in their courses, and maintains the harmony of worlds.

Thus also in the case before us; society consists of a number of different circles of various magnitudes and uses, and that circumstance, wherein the principle of patriotism chiefly consists, whereby the duty of patriotism is best practised, and the happiest effects upon the general weal are produced,

is, that it should be the desire and aim of every individual to fill well his own proper circle, (as a part and member of the whole) with a view to the production of general happiness. This our Saviour enjoined when he prescribed the duty of universal love, which is but another term for the most exalted patriotism. Benevolence, indeed, when not originating in Religion, dispenses but from a scanty and precarious fund; and therefore, if it be liberal in the case of some objects, it is generally found to be contracted towards others. Men who, acting from worldly principles, make the greatest stir about general philanthropy or zealous patriotism, are often very deficient in their conduct in domestie life; and very neglectful of the opportunities, fully within their reach, of promoting the comfort of those with whom they are immediately connected. But true

Christian