It is not unusual with those who in modern times affume the character of philofophers, to conceive that they aim at the Chriftian religion a thrust which cannot be parried, when they affirm that it does not inculcate patriotifm upon its followers. To this affertion fincere believers in Christianity have sometimes given countenance, erroneously conceiving patriotism to imply either an exclufive love for our countrymen repugnant to that univerfal benevolence which the Gospel requires; or at leaft fuch a degree of partial regard to them, as in practice would almost inevitably produce injustice and unkindness towards (q) foreigners. The following facts and obfervations may poffibly contribute to throw fome light upon the fubject.

(9) That patriotifm founded on Christian principles is likely to produce the oppofite effect, might have been dif cerned from a parallel inftance occurring every day. Is not peculiar warmth of affection in the various relations of domeftic life enjoined by Christianity? And does this affection tend to render men devoid of equity and benevolence towards perfons not of their own family? On the contrary, is it not undeniable, that they who feel it in the greatest degree are usually no lefs remarkable for general philanthropy?

The

The nations who at the time of the promulgation of Christianity formed almost the whole of the civilized world, were the Jews, the Greeks, and the Romans. They were the nations to whom the new religion was first preached by its Founder and by his Apoftles. Of these nations, the Romans eyed all others as their destined vaffals; the Greeks despised them as barbarians: the Jews detefted them as accurfed. To look upon all foreigners with unbridled ambition, with arrogant difdain, and with intolerant hatred, was their patriotism. Their love of their own country was comprised in utter enmity to all the rest of mankind. Was it probable then, I would afk any candid enquirer, that Chrift and his Difciples, when addreffing themselves to hearers filled with fuch extravagant and abominable prejudices, would deal largely in exhortations to patriotifm? Was it probable that they would deliver even a fingle express exhortation? Would not a teacher, fuppofing him poffeffed only of human wifdom, who had experienced the obftinate (r) reluctance with

which

(r) To be convinced of the very ftriking degree in which

the

which the new converts received precepts repugnant to their favourite maxims, who had marked with what affiduity they endeavoured to accommodate the interpretation of them to their rooted prepoffeffions, have perceived, that any direct inftructions which he should deliver to his hearers relative to the proper love of their country, would by them at least, in all likelihood, be forgotten or perverted? And would he not have concluded that the

the twelve Difciples themfelves manifefted this reluctance, it will be fufficient to read the account given in the Gofpels of the manner in which they received Christ's predictions of his impending death, and his promise of a fpeedy refurrection. The former, if we may judge from St. Peter's conduct, they at first utterly refused to credit; and after they had feen them punctually fulfilled, they remained altogether hopeless of the completion of the latter.

Expecting a victorious and immortal Meffiah, they "chofe, when he spoke of himself as one who was to be "taken and crucified, rather to put any meaning, or none, "( upon the prediction of his death, and confequently of his "refurrection, than to understand each in its plain mean

ing." Secker's Sermons, vol. iv. p. 166. In like manner, from the Epiftles of St. Paul we find that the Jewish Christians refifted with the utmoft obftinacy the abolition of the Mofaic law, and the admiffion of the Gentiles into the church.

VOL. I.

I

moft

most effectual method of impreffing them and their pofterity with juft ideas of the import and obligation of patriotifm, would be to leave them to the natural influence of a system, which enjoins as indifpenfable those difpofitions of the heart from which the pureft patriotism must neceffarily flow; to the effect of thofe collateral precepts and examples contained in its records, in which the pureft patriotifm is impliedly recommended and enforced?

It was this method to which Chrift and his Apostles were led by wisdom from above, Our Saviour did not in plain terms admonish men particularly to love their countrymen ; but his whole doctrine and conduct were calculated to infpire them with patriotism purified from the corruptions which had long defaced it. The fundamental principle which he took every opportunity of impreffing on the nation to whom his own miffion was confined, was calculated to fubvert their pernicious and contracted maxims. It was the principle of univerfal benevolence. He taught the narrow-minded Jew that all men were the chil

dren of God, and alike dear to their Creator; that the abhorred Samaritan was his neighbour; that the polluted Gentiles, the inhabitants "of "the Eaft and of the Weft, of the North and "of the South," were to receive the privileges and bleffings of the Gofpel; "to fit down with "Abraham, Ifaac, and Jacob, in the kingdom "of heaven." But in the next place, to these precepts of benign and general philanthropy he added, as occafions prefented themselves, many special obfervations and injunctions, partly declaring love towards each other to be the characteristic of his difciples; partly confirming and ftrengthening, in a manner more or less obvious according to the nature of the circumftances which arofe, those previously received laws of morality which inculcated domeftic and focial affections. Now, though thefe obfervations and injunctions had no apparent reference to patriotifm, yet they were all defigned to enforce the principle from which alone true patriotifm is derived, and from the reception of which it must neceffa rily refult; namely, that thofe, whom any peculiar bond of union connects, are under pecu

liar obligations to mutual attachment; that