piness; and incomparably better is the situation of that person, who is alone, than of the person, who is yoked with a fool, a drunkard, or a tyrant.

7. I would give only one more rule, which is, that we should cultivate religion, which, when all other means fail, diffuses peace and satisfaction into the mind. I have observed before, that virtue is necessary to produce content. Religion includes virtue; but at present I use the term in a sacred sense. By it I mean that love of God, which arises from a sense of his goodness to us, and a contemplation of his perfections and works. When we study the nature of God, and the universe which he has created, we perceive so many marks of benevolence, that we conclude, that he is a wise and gracious Being, who has formed a perfect plan, the object of which is the happiness of his creatures. As we become convinced, that every thing which he does is right, and will terminate in perfection, we are disposed to acquiesce, whatever uneasiness we may personally suffer; believing that evil is accidental, whilst good is essential and eternal. Such a belief taught the Apostle Paul to be content, in whatever condition he was placed. He passed through many labours and sufferings; but his soul was animated by religion, which enabled him to endure them with patience, and even with cheerfulness. Under all his trials and afflictions he

beheld the hand of God; and he knew, that what God did could not be wrong. I exhort you, my brethren, to imitate his spirit; and like him, to look forward to a future world. In the present scene you cannot expect perfect happiness; for it is a first state, and is intended to discipline you in virtue. Whatever causes of uneasiness remain therefore, after you have endeavoured by every proper means to obtain content, you should submit to with resignation; as you have reason to believe, that they will be of short duration; and that beyond the grave, what is now wanting to complete happiness will be supplied, what is rough will be made smooth, and what is obscure will be illuminated.

2d S. after Easter.

21*

SERMON XVIII.

DUTIES OF CITIZENS.

PSALMS cxxii. 6.

PRAY FOR THE PEACE OF JERUSALEM: THEY SHALL PROSPER THAT LOVE THEE.

On this day of publick thanksgiving and prayer, we are reminded of the relations, in which the citizens of a state stand to each other, and of the duties, to which they are mutually obliged. I beg permission to lay before you a few thoughts on this subject, under the form of observations and inquiries; and I doubt not, that whilst you reject those parts of them, which appear to you erroneous, you will admit the parts, which are manifestly true.

1. The first observation is, that it is the duty of every person in society to love his country. The love of our country implies the obligation to exert all our talents, to establish the peace of the nation, to which we belong. Man owes something to himself, something to his family, something to his fellow citizens, and something to mankind at large. The

two former obligations are approved by nature, which justifies every man in loving himself and family; and the latter is enjoined by the Christian religion, which inculcates universal benevolence: but where these obligations interfere, we must yield our private and domestick interest to the interest of our country, and the interest of a foreign nation to that of our own. The obligation of sacrificing our private good to the good of the publick may not be universally conceded; but that it is our duty to prefer our own nation to any other, will generally be allowed. The reason why this should be required of us is obvious: The prosperity of the world at large will be most effectually secured by every one of us promoting, as far as we can do it, the welfare of the nation, of which we are parts. The sphere of each man's agency is necessarily small; and he can seldom extend the effects of his good deeds to any country, except his own. It is our duty then to love our country, to pray for its peace and prosperity, to act with fidelity the part assigned to us for the interest of the community, and to defend its rights and independence against hostile attacks. It is not my intention to justify the narrow national prejudices, which are not less common here, than in other parts of the world. There may be climes more favoured than our own, and people more enlightened, more courteous, and more honest than ourselves: but whilst we are willing to allow

this, and every candid man ought to allow it, if it is true,—we should still love our country more than any other, as we love our own children in the highest degree, though they may be less accomplished than the children of our neighbours. As however it is the duty of a parent to correct the faults, and to improve the virtues of his children, so ought we to conduct ourselves toward our country: whatever is mean, fraudulent, or vitious, in the principles and habits of our fellow citizens, we should reform as far as we can, by our exhortations, and in particular by our example.

2. A second observation is, that it is the duty of every citizen to support the constitution, to be a good subject of the government, to give all due respect to the rulers and magistrates, and to obey the laws, which are enacted by legislative authority. This obligation is universal in its extent, as we are bound to obey the laws, which we dislike, as well as the laws, which we approve.

Respecting these two duties there is no dispute; they are maintained by all parties among us, however widely they may differ on other points; and when a man violates either of them, he is condemned by the general opinion of his fellow citizens.

3. The truth of a third observation, which I shall make, is perhaps not so obvious at first sight; but