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their doctrine. But they modestly declared it was not. Does this invalidate their testimony? Does it not, on the contrary, do honour to their candour, and prove them to have been equally incapable of deceit, and of ostentation?

V. Christianity, it has been said, is a religion so ill adapted to this world, that it is impossible to live here, as people must do, and yet comply with the strictness of its morality. I admit, that human affairs are too often conducted on principles very different from those of Jesus; that the man who sets his affections on this world and resolves to act accordingly, will not find encouragement in the gospel; and that to the voluptuous, the ignorant, and the thoughtless part of mankind, the behaviour of a sincere Christian may sometimes appear not a little singular. Nor can this seem wonderful to those who consider, that our Lord came into the world, to teach men, not how to become rich, renowned, or great, but how to prepare themselves for eternity. But though the principles of Christian and of worldly policy are too often inconsistent, it does not follow, that they are necessarily so, or that they ought to be so. Human affairs, conducted on Christian principles, would transform this world, which, notwithstanding all that human laws can do, is a very confused scene, into an assylum of righteousness and peace.

Our religion prohibits all injustice, contention, covetousness, pride, revenge, turbulence, hatred, and discontent; and all pleasures, passions, aud purposes, that tend to debase the soul, or molest our neighbour. It enjoins compassion, liberality, and faithfulness; and declares, that no other virtue can make amends for the want of that benevolence of charity, which suffereth long, and is kind, envieth not, vaunteth not itself, is not puffed up, doth not behave itself unseemingly, 'seeketh not its own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the 'truth*.' What is there in this charity, that tends to

* 1 Cor. xiii.

interrupt the business, or innocent comforts of life, or the prosperity of nations? The injurious man, and the sensual, the proud, the covetous, and the hard-hearted may object to the morality of the gospel, as the cheat and robber may to the laws of the land, as unreasonably severe but the just, the intelligent, the good-natured, and the sober-minded, will ever be of a different opinion. Those devout and generous affections, that continually prevail in the breast of a true christian, are, in themselves, exquisitely delightful; and, instead of lessening other innocent pleasures, cannot fail to increase, enoble, and refine them.

The gospel, say some, does no where recommend patriotism, or the love of our country; that sublime virtue, so highly celebrated by the Greeks and Romans which gives elevation to the human soul, and has produced so many great characters, and gallant deeds.It is true, that a Christian's principles makes him a citizen of the world; by declaring it to be his duty to wish well, and, as he has opportunity, to do good to all men, whatever be their religion, or country. And it is also true, that patriotism, when it divests a man of Christian benevolence, and makes him indifferent to the welfare of the stranger and the alien, ceases to be a virtue, and becomes a surly, savage, and selfish thing. What should we think of the clown, who would refuse to take concern in human affairs, except within the precincts of his own parish? In the eye of the Christian philosopher, that person is equally censurable, for his narrow views, and want of humanity, who is interested for his own country only; or who, in order to raise it, would pull others down. Patriotism is partly a selfish, and partly a generous principle. Whatever is selfish in it, Christianity discountenances; whatever is generous, it recommends.

A partiality in favour of those who depend on us, who are related to us by blood, or by friendship, and who worship the same God and Saviour whom we worship, as it is natural to man, is also suitable to the spirit of the gospel. Our Lord commanded his apostles to

make the first offers of salvation to their countrymen the Jews and he himself, foreseeing the ruin of his country, addressed Jerusalem in the most pathetic strains of affection, and wept over it. 'If any provide not for 'his own,' says the apostle, especially for those of his ' own house, he hath denied the faith, and is worse than 'an infidel.' As we have opportunity,' says he in another place, let us do good unto all men, especially 'unto them that are of the household of faith.

Our Saviour graciously forbids excessive anxiety* with regard to the events of life, and the good things of this world but his religion, as well as that of Moses, is most unfriendly to indolence; and his apostles recommended industry, both by precept, and by example. Nay, there is reason to think, that he himself had laboured with his own hands in his reputed father's profession for otherwise his townsmen would not have called him the carpenter. He prohibits revenge and contention, but not self-defence; and this no lawgiver ever found it necessary to enjoin, as the instincts of our nature, and the well being of society, render it indispensable. And though, with respect to injury, the first disciples were commanded to be passive; as we all are, to forbear, and forgive: yet he allowed them to speak in their own vindication, and even promised supernatural aid, when they should be obliged to do so.

War cannot suit the genius of a religion, whose end is peace: but what then? If wars were to cease throughout the world, would society be less comfortable than it is, or any nation less flourishing? All mankind speak of war as a calamity. But war, it will be urged is unavoidable. Perhaps it may be so: and when it is, that religion surely cannot be said to forbid it, which permits self-defence, and enjoins submission to government. There is no opposition between the character of a good

Matt. vi. 25.-34. That phrase in our verson, take no thought, does not now give the meaning of the Greek term. But, as an apol ogy for the translators, it may be observed, that, in the English of their time, thought was sometimes used to express great anxiety, or solicitude. Bacon, in his history of Henry VII speaks of a man who died in thought and anguish.

Christian, and that of a valiant soldier. Military merit is celebrated with high encomiums in the Old Testa ment. In the New, soldiers are often spoken of with honour, and several devout ones are particularly mentioned. Our Lord praiseth the faith of the centurion whose servant he healed; intimating, that he was in the way of salvation. When the centurion Cornelius, was baptised by Peter, he was neither blamed for having followed that employment, nor desired to relinquish it. The advice given by John the Baptist, to the soldiers, was, (not to throw away their arms, and cultivate the arts of peace, but) to be inoffensive in their beha viour, and content with their wages. And when the Ephesians are desired to take unto them the whole ar.

mour of God, the breast-plate of righteousness, the 'shield of faith, the helmet of salvation, and the sword ' of the spirit,' these, with many other scriptural allusions of a like nature, are honourable to the military profession. In fact, there are few professions in life, that may give scope to so many Christian virtues. In him who merits the character of a good soldier, we expect to find modesty, moderation, gentleness, patience, clemency, and simple manners; and they who have been much in the world, must have met with many instances to warrant this expectation.

But friendship, the source of so many comforts, and without which, life would soon become a burden, is no where mentioned in the New-Testament, as a Christian virtue. This has, by some, been thought an objection to the morality of the gospel, as well as a proof of its unsuitableness to the general tenor of human affairs. But Shaftesbury, who, I think, was the first that started this cavil, might have been asked, from which of his admired ancients he had learned, that friendship is a virtue? Cicero, who wrote an elegant book on the subject, would not have taught him so: for, between friendship and virtue he distinguishes, when he says, in the conclusion of the book, that virtue is more excellent than friendship, and that it is virtue which makes friendship, and preserves it. Nor is Aristotle positive on this

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head; though he owns that friendship and virtue are connected. And so indeed they are; as the one may give occasion to the other; even as partnership in trade may give rise to fidelity and industry, or fidelity and industry to a bond of partnership. But, though fidelity and industry are virtues, partnership is not a virtue; nor is any trader praised for having partners, or blamed for not having them. And, to be without friends, when it is owing to no misconduct of ours, is a very great misfortune indeed; but no rational being ever thought of calling it a fault. All the virtues comprehended in friendship, all the duties that one friend owes another, are in Scripture enjoined by precept, and set in the most engaging light by example. Wherein, then, is Scripture deficient with respect to friendship? In this only, that it contains no such precept as the following: And thou shalt make a choice of a certain person, or ' of certain persons, because he is, or they are, agreea'ble to thee; and thou shalt love him, or them, more

than others; and thou shalt, moreover, make him or 'them love thee in like manner.' Would not this be charming legislation? Would it not prove the lawgiver to be profoundly skilled in the nature of man, and of human affairs? Yet such, in the case before us, seems to have been the skill, and such the penetration, of the author of Characteristics.

In a word; if temperance, piety, and social love; if meekness, integrity, and mercy: if a disposition to be quiet and mind our own business; if to abstain from evil, , and suppress every injurious purpose, be beneficial to man, and tend both to private and to public good; it follows, that our religion is, even for this world, the best policy; and that the disorders we see around us are owing, not to Christianity, but to the prevalence of unchristian practice, and antichristian principles. So that to think of improving human affairs by taking off the restraints of Christian morality, is not less absurd, than to propose to improve commerce by a repeal of the laws that prohibit forgery and theft.

VI. But is not the world as wicked now, as it was in
VOL. ii.

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