VI. a crown of eternal glory, and the enjoyment CHAP. of those pleasures which are at God's right hand for evermore! it might be added also, that our bleffed Saviour had fairly declared, that it would often be required of Christians to make fuch a facrifice; and had forewarned us, that, in order to be able to do it with cheerfulness whenever the occafion fhould arrive, we muft habitually fit loose to all worldly poffeffions and enjoyments. And it might farther be remarked, that though it were even admitted, that the general prevalence of vital Chriftianity fhould somewhat interfere with the views of national wealth and aggrandifement; yet that there is too much reafon to believe that, do all we can, this general prevalence needs not to be apprehended, or, to fpeak more justly, could not be hoped for. But indeed the objection on which we have now been commenting, is not only groundlefs, but the very contrary to it is the truth. If Christianity, fuch as we have reprefented it, were generally to prevail; the world, from being fuch as it is, would become a scene of general peace and profperity; and abating the chances and calamities "which flesh is infeparably heir to," would wear one unwearied face of complacency and joy. CHAP. VI. On the first promulgation of Christianity, it is true, fome of her early converts feem to have been in danger of fo far mistaking the genius of the new Religion, as to imagine that in future they were to be discharged from an active attendance on their fecular affairs. But the Apostle moft pointedly guarded them against so grofs an error, and expressly and repeatedly enjoined them to perform the particular duties of their several ftations with increased alacrity and fidelity, that they might thereby do credit to their Christian profeffion. This he did, at the fame time that he prescribed to them that predominant love of God and of Chrift, that heavenlymindedness, that comparative indifference to the things of this world, that earnest endeavour after growth in grace and perfection in holiness, which have already been stated as the effential characteristics of real Christianity. It cannot therefore be fuppofed by any who allow to the Apostle even the claim of a confiftent inftructor, much lefs 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 Chriftian, which has been infifted on, is his defiring to please God in all his thoughts, and words, and actions; to take 66 take the revealed word to be the rule of his belief and practice; to "let his light fhine before men ;" and in all things to adorn the doctrine which he profeffes. No calling is profcribed, no purfuit is forbidden, no science or art, no pleasure is difallowed, which is reconcilable with this principle. It must indeed be confeffed that Christianity would not favour that vehement and inordinate ardour in the pursuit of temporal objects, which tends to the acquifition of immenfe wealth, or of widely fpread renown: nor is it calculated to gratify the extravagant views of thofe miftaken politicians, the chief object of whose admiration, and the main fcope of whose endeavours for their country, are, extended dominion, and commanding power, and unrivalled affluence, rather than thofe more folid advantages of peace, and comfort, and fecurity. These men would barter comfort for greatness. In their vain reveries they forget that a nation confifts of individuals, and that true national profperity is no other than the multiplication of particular happiness. BUT in fact, fo far is it from being true that the prevalence of real Religion would produce a ftagnation in life; that a man, whatever might be his employment or purfuit, would be Dd 2 furnished Chriftia VI. CHAP. furnished with a new motive to profecute it with alacrity, a motive far more conftant and vigorous than any human prospects can fupply at the fame time, his folicitude being not fo much to fucceed 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 fame difappointments, as men who are active and laborious from a defire of worldly gain or of human estimation. Thus he would poffefs the true secret of a life at the fame time ufeful and happy. Following peace alfo with all men, and looking upon them as members of the fame family, entitled not only to the debts of justice, but to the lefs definite and more liberal claims of fraternal kindnefs; he would naturally be refpected and beloved by others, and be in himself free from the annoyance of thofe bad paffions, by which they who are actuated by worldly principles are fo commonly corroded. If 8 would would be no jarrings, no difcord. The whole machine of civil life would work without obftruction or disorder, and the course of its movements would be like the harmony of the spheres. SUCH would be the happy state of a truly Christian nation within itself. Nor would its condition with regard to foreign countries form a contraft 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 infpire univerfal confidence: differences between nations commonly arise from mutual injuries, and ftill more from mutual jealoufy 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 fome neighbouring ftate fhould force it to refift an unprovoked attack, (for hoftilities ftrictly defenfive are those only in which it would be engaged) its domeftic union would double its national force; while the consciousness of a good caufe, and of the general favour of Heaven, would invigorate its arm, and infpirit its efforts. Dd 3 IT СНАР. VI. |