They who poison the tender minds of the youth with licentious and deistical notions, or throw in their way books written with a design to ridicule and discredit the gospel, are acting a part most unfriendly to the interest of society, the church of God, and the souls of men.

Liberality of sentiment, in opposition to blind bigotry, is much to be commended. But let no man, under pretence of liberality in religion, prostrate religion itself. Openness of mind and candour of enquiry are amiable in christian professors; and amiable in the young. But to give their minds a bias in favour of infidelity, and in opposition to the gospel, before they have capacity and oppor tunity for extensive reading and critical researches, is not to promote, but prevent openness and candour. The gospel is certainly harmless. It has no tendency to make men worse. It will not debase their minds, corrupt their virtue, or render them unfriendly to one another. Its tendency is the reverse. If a man does not believe it to be divine, yet he must believe it to be good. It is impossible therefore that any man, in labouring to obstruct it, should be influenced by laudable motives. They who, by writing or conversation, by publishing or circulating licentious books, spread the principles of infidelity, must have some unworthy design.

It is pretended by some, that if we educate youth in the belief of the gospel, we prejudice their minds, prevent their freedom in enquiry, and make them only christians by tradition.-But if the gospel may be true, and is certainly good, a bias in its favour is, at least, safe; a bias against it may be fatal. It is unjust, however, to call a religious education by the name of prejudice. As well may you give this name to a secular, or civil education. As well may you say, that youthful idleness and

ignorance are fine preparations for future eminence in a secular calling, or a civil profession.

If there is no danger in teaching our children the arts of life, there can be none in teaching them the existence and providence of God, the immortality of the soul, the obligations of virtue, and the doctrine of salvation through a dying Saviour.

These sentiments are so agreeable to the dictates of reason, so adapted to the wants of nature, and so conducive to the peace of the mind, that the benevolent heart will wish their universal influence.

It becomes us also, to honour the institutions of God, to sanctify his day, attend on his worship and observe his ordinances; for these are the means of promoting knowledge, piety and virtue.

Let every one review his life, repent of his sins, and work out his salvation. Qur present term of existence is short; there is a world before us; death is our passage to that world. Prepared for death, we are prepared for every change which precedes it: Secure of heaven we have nothing to fear from this changing world.

Let us by our example recommend religion, support its credit, and aid its influence; and to all our labours add our fervent prayers, that in the midst of the years, God would revive his work,. and in wrath remember mercy.

SERMON XIII.

Religion essentially included in the Love of our Country.

LUKE 7. iv, v.

And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this, for he loveth our nation, and he hath built us a Synagogue,

THE person of whom this high character

is given, was a Roman Centurion, who commanded a company of soldiers stationed in Capernaum. By residing in Judea, he had acquired a knowledge of, and was become a proselyte to the Jewish religion; and by his justice and benevolence, he had greatly endeared himself to the people among whom he was conversant.

This officer had a servant who was taken dangerously sick. Having heard the fame of Jesus, he desired some of the elders of the Jews, to go and entreat his compassion for this unhappy young man. The elders went; and when they were come to Jesus, they besought him, with great importunity, to grant to the centurion the favour which he asked; alleging this argument, "He is

worthy for whom thou shouldst do this, for he lov eth our nation, and hath built us a synagogue."

As he had, for some time, dwelt in Judea, had embraced the religion of the country, and probably intended here to spend the rest of his days, he might now consider this as his own country. His love to the nation, with which he was connected, the elders urged as an evidence of his personal worth, and as a reason why they hoped Jesus would grant the favour requested. Jesus accordingly went and healed the servant. And, not only on account of the centurion's love to the nation, but also in regard to that benevolence which he expressed for a servant, the humility with which he made his application, the strength of his faith, and the just reasoning by which he supported it, Jesus in the presence of the people, gave him this high commendation; "I have not found so great faith; no, not in Israel." ·

The encomiums bestowed on this centurion, may lead us to consider the nature, and fruits of love to our country.

This is the same thing as love to our neighbour, with only such circumstantial differences, as arise, from the different relations of the object,

Love to our neighbour the apostle has explained, "Owe no man any thing," says he, "but to love one another; for he who loveth another, hath fulfilled the law. For this, Thou shalt not commit adultery; thou shalt not kill; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet: And, if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour, as thyself. Love worketh no ill to his neighbour; therefore love is the fulfilling.

of the law."

Love to our country is this love to our neighbour, extended on the national scale, and applied to the

national interest. It is a desire of the general happiness, and a disposition to promote it according to our rank and station in society.

This love, however, will not stop at the bounds. of our country; it will pass over, and extend its good wishes to the whole human race. It would rejoice to see, not one country only, but the world of mankind, in a state of prosperity and happiness.

As every man is charged with the immediate care of himself and his family, so he naturally feels more sensibly for himself and them, than for mankind at large. But while selflove prompts him to seek his own interest, and natural affection excites him to consult the interest of his particular friends, benevolence, operating in a just degree, will restrain himfrom pursuing his own interest, or that of his friends, in ways injurious to the rights of oth

ers.

A regard to our country is strengthened by our connection with it. "For our brethren and companions' sake, we say, Peace be within her." Selflove and benevolence are here combined. They cooperate and assist each other. But if we regard our country only for our own sake, this is mere selfishness, a principle which will excite us to seek our country's good, or hurt, according as we imagine, the one, or the other will best promote our own separate and personal interest.

Though we are not required to love another more than ourselves; yet we are required so to love all men, as to injure none for the sake of ourselves; but even to sacrifice our particular interest for the greater good of a number; not seeking our own profit, but the profit of many that they may be saved.

He who loves another with a pure heart, wishes all men happy. As he will not seek his own interest at the expense of his neighbours; or the interest