PRAYER FOR RULERS AND CITIZENS. 305 to pass that no respectable man will accept of our offices, and moreover, if we countenance this vulgar contempt of rulers, a large portion of voters will in their wisdom judge that contemptible men are the right sort of men for rulers. : Let the conduct of our citizens say that rulers are men to be respected; then will the sentiment, already advocated, prevail, that none ought to be elected but men worthy of respect. 660. (4.) In the proper support of government and order, there are several particular duties it may be expedient to refer to: the paying of taxes and custom-house duties; the rendering of military service, when the condition of the country requires it; serving on juries, rendering testimony in civil courts, when called upon to do so for the maintenance of justice, &c. 661. (5.) It is made the duty of citizens to pray for their rulers. We are not only to cease to speak evil of them, but we are to pray for them, that they may be good men, and become better, and wiser, and more useful men in the stations to which they are elevated, and that, under their administration, and through their influence, all under their control may become better men, and the condition of our country in all respects be improved and rendered more prosperous. This accords with the law of the Scriptures. "I exhort," says Paul, "that first of all, supplications and prayers, intercessions and giving of thanks, be made for all men; for kings" (or, in this country, for the President), " and for all that are in authority, that we may lead quiet and peaceable lives, in all godliness and honesty." By pursuing this heaven-appointed course, we should learn to entertain feelings of great kindness and respect for our rulers; we should be more conscientious in their election to office; we should derive greater benefits from their official labors; and we should add much to their happiness and our own. 662. (6.) Prayer for rulers will suggest prayer for the subjects, or citizens, that the latter may be led to the discharge of all those duties which appertain to them in their civil capacity and relations. The duty of prayer for magistrates and citizens is one of the most important and sublime duties of an enlightened, liberal, and Chris 306 DUTIES OF PATRIOTISM. tian patriotism; and it cannot be neglected without personal guilt, and public mischief. [For the greater part of this account of the duties of citizens and rulers, we are indebted to Winslow on Civil Duties, to which, for a fuller account, reference may, with great advantage, be made. We are indebted, also, to Professor Dick's Lectures, and to Burn's Christian Philosophy, and to the other authors referred to in the article.] VIII. Duties of Patriotism. "Breathes there the man, with soul so dead, This is my own, my native land! Whose heart hath ne'er within him burned, 663. Christianity encourages patriotism so far as is consistent with general benevolence. If it encouraged it to a greater extent, it would injure its claims to be regarded as a system for the world. Christianity is designed to benefit not a community, but the world. The promotion of the interests of one community by injuring those of another, it utterly rejects as wrong. The universality of benevolence which Christianity inculcates, both in its essential character and in its precepts, is incompatible with that patriotism which would benefit our own community at the expense of general benevolence. Patriotism, as it is often advocated, is a low and selfish principle, a principle wholly unworthy of that enlightened and expanded philanthropy which religion proposes. 664. Patriotism, truly defined, is that affection to our country, which, while it respects as sacred the rights and the welfare of every land, of every foreign individual, teaches us to manifest, within the limits of justice, special affection to our own country, in proportion to the special ties by which we are united with the region that gave us birth. 665. There are several forms of patriotism that are unjust, unlawful, unchristian. (1.) The patriotism of the Jews, in the time of Christ, which impelled them to abominate every other nation as accursed, and to refuse to render them even the slightest good office. (2.) The patriotism of the Greeks, which despised the rest of mankind as ignorant barbarians. (3.) The patriotism of the Romans, whose ambitious DUTIES OF PATRIOTISM. 307 love of conquest for the supposed glory of their country, stimulated them to bloody and cruel efforts to enslave the world. (4.) The patriotism of more modern nations, so much boasted of, which leads men to seek the aggrandizement of their country, regardless of the morality of the means by which that aggrandizement is to be accomplished; which fosters party spirit, engenders strife and every evil passion, encourages slavery, and excites one part of the human race to murder and extirpate the other. 666. On the other hand, Christianity does not encourage the doctrine of being "a citizen of the world," and of paying no more regard to our own community than to any other. Such a doctrine is not rational; because, it opposes the exercise of natural feelings, and because if it were attempted to be reduced to practice, it would destroy private affections without producing universal philanthropy. The Bible, while it teaches us to cherish good-will to all, teaches also a special good-will to those near, and related to us by particular ties: "As we have, therefore, opportunity, let us do good to all men, especially unto them who are of the household of faith." "If any provide not for his own, and especially for those of his own house, he hath denied the faith." All this is perfectly rational and natural, as we have asserted. Since the helpless and those who need assistance must obtain it somewhere, where can they so rationally look for it, as from those with whom they are connected in society? If these do not exercise benignity, who will? And as to the dictate of nature, it is a law and impulse of nature that a man shall provide for his own. Proper Mode in which Patriotism should be exercised. 667. He is the truest patriot who benefits his own country without diminishing the welfare of another. For which reason, those who induce improvements in the administration of justice, in the maxims of governing, in the political constitution of the state; or those who extend and rectify the education, or in any other manner amend the moral, social, or religious condition of a people, possess incomparably higher claims to the praise of pa DUTIES OF MINISTERS OF THE GOSPEL. 308 triotism than multitudes of those who receive it from the popular voice. That patriotism which is manifested in political partisanship, or in military operations, is frequently of a very questionable kind: many are called patriots, of whom the motives and the actions are pernicious or impure. Men too frequently do not enter armies because they love their country, but because they want a living, or are pleased with a military life: and when they have entered, they do not fight because they love their country, but because fighting is their business, and because men will praise them for fighting manfully. [Dymond's Essays; Horne's Introduction.] IX.-Duties of Ministers of the Gospel, and of the People of their Charge. 668. The duty of those who have undertaken the important work of spiritual guides and teachers, is to deliver the doctrines and precepts, and other instructions of the Bible, in plain and strong terms; insisting on such things chiefly, as will be most conducive to the real and inward benefit of their hearers, and recommending them in the most prudent and persuasive manner; seeking to please all men for their good, to edification, but fearing no man in the full discharge of duty; and neither saying nor omitting anything, for the sake of applause, or any other temporal benefit, from the many or the few. It is their duty to instruct, exhort, and comfort all that are placed under their care, with sincerity, discretion, and tenderness, privately as well as publicly, so far as opportunity is afforded, and there is hope of doing good: watching for their souls as they that must give account. 2 Tim. iv. 2-5; 1 Pet. v. 2-4; 1 Thes. ii. 7-13. It is also their duty to rule in the church of God with vigilance, humility, and meekness, showing themselves, in all things, patterns of good works-thus endeavoring to keep their flock in the right way, and to bring them back when they have wandered from it. Would I describe a preacher, such as Paul, Were he on earth, would hear, approve, and own, DUTIES OF HEARERS OF THE GOSPEL. And natural in gesture; much impressed 309 Cowper. 669. (1.) It is the duty of their people to attend constantly and seriously on religious worship and instruction, at the appointed seasons, as a sacred ordinance designed by heaven for their spiritual enjoyment. (2.) It is their duty, individually, to bear a due proportion, according to their means, and more, if it be necessary (as is often the case through the penuriousness or indifference of others), in supporting the regular ministration of the Gospel; so that their minister may not be embarrassed in his spiritual duties by unavoidable anxiety and care about his temporal subsistence. His salary should be promptly and fully paid-both justice and religion equally require this to be done. Gal. vi. 6; 1 Cor. ix. 7-15. (3.) It is also their duty to consider impartially and carefully what they hear from their minister in his official capacity, and to believe and practice what they are convinced they ought to observe with due regard the rules established for decent order and edification in the church, and pay such respect, in word and deed, to those who minister to them in holy things, as the interest and honor of religion require; accepting and encouraging the well meant services of their ministers, and bearing charitably with their imperfections and failings. [Secker's Lectures.] X. Duties connected with the various stages of Human Life. · (a.) Duties of the Young. 670. It is the duty of youth to begin early to give serious attention to habits and conduct. The honor or infamy, the happiness or misery of men, depends much upon the care and wisdom practiced in early life. Youth is the best season for the acquirement of virtuous habits. 671. The virtues most necessary to be cultivated in youth, are (1.) Piety to God, and reverence for all that is sacred, both as a foundation to good morals, and as a disposition particularly graceful and becoming to youth. (2.) Modesty and docility, reverence of parents, and |