tionate, charitable, meek, and forgiving, in all their intercourse with their fellow-men; and endeavoring, without the expectation of any earthly reward, but, on the contrary, with the almost certain prospect before them, of poverty, and disgrace, and reproach, and persecution, and death, under its most appalling forms, to diffuse a system of religious faith and practice, so hostile to the prejudices of their countrymen, as to excite their bitterest opposition; so repugnant to the pride and obstinacy of the human heart, as to demand a complete and triumphant victory over both; so pure, as to require the subjugation of every improper thought or unhallowed emotion; so benevolent, as to insist upon nothing short of every one's loving his neighbor as himself; and withal so simple and so strange, as to make the only conditions of enjoying its benefits, and of securing the favor of God and the eternal happiness of the soul, a cordial repentance for sin, and a sincere faith in the atoning sacrifice of its founder, himself claiming to be the Son of God, and the only Savior of sinners, and submitting to the ignominious death of the cross, as the consummation of his great and glorious work!

And yet this religion prevailed; and has continued to prevail, and is, at this moment, more and more widely prevailing, and has enlisted in its cause, thousands and thousands of the best and the most enlightened of men. How will you account for all this? Give what solution you please, and your very solution involves you in greater perplexities and contradictions, than attend the belief of the truth of the bible.

4. We shall offer only one argument more, in favor of the truth of christianity. Not that the subject is exhausted, but because our leading object in this discussion is, not so much to examine all the points at issue between those who receive the bible as a revelation from God, and those who deny its divine authenticity, as to convince the unbeliever, that so many difficulties and perplexities can be raised against the truth of what is termed natural religion, and so many arguments presented in support of revealed religion, that he ought most seriously to enter anew upon the investigation of a topic so deeply interesting to all of us, as rational, accountable, and immortal beings. We would conclude therefore, with stating what we consider one of the strongest evidences to prove the truth of revelation, and would press it most seriously upon the unbeliever.

You have, probably, mingled extensively with mankind, and studied the various characters, and dispositions, and conduct of your fellow-men. You have seen some who profess to take the bible as the rule of their faith and practice, and who appear to act in conformity with its precepts, and to exhibit the real spirit of christianity in their lives and conversation. What do you think

of such persons? What seems to you to be the genuine influence of the christian religion upon them? How does it affect their tempers and conduct, as husbands, as wives, as parents, as children, as friends and neighbors, and as members of civil society? Does it debase, or ennoble their character? Does it render them more selfish, or more generous? Where they are truly consistent christians, would you be less, or more, inclined to give them your affection and confidence? If you had, under circumstances of the most critical and momentous kind, to select, from the promiscuous mass of your acquaintances, one in whom you could repose a most sacred trust, and on whose integrity and disinterestedness you could most unhesitatingly rely, would you not be strongly inclined to select a meek, humble, consistent follower of Jesus Christ? Can that religion be false, which produces such results? We know there are those who disgrace, and bring a reproach upon, the religion of the gospel, although they profess to be among the number of those who embrace it. But this is what takes place in a thousand other instances of a similar kind. We cannot but believe, that you are too candid, to form an estimate of the religion of Jesus Christ, from the conduct of those who, while they claim to believe it, act in direct opposition to the spirit of its doctrines and precepts. Read the New Testament. Or, if it seems to you too laborious a task to sit down to the study of the whole book, be induced, at least, to read the four gospels; and as you read them, notice most critically the character and actions of Jesus Christ, and the doctrines and precepts which he inculcated, to guide the faith and the conduct of his followers. Detect, if you can, any thing which would lead you to suspect that he was an impostor. Point to one single precept of his, which, if you should adopt it as the rule of your feelings and actions, would not contribute to elevate your character, and to make you a better and a happier man.

Ah! often, or we are greatly mistaken,—often have you sighed inwardly; and while conscience has reproached you, and the world disappointed you, and death alarmed you, you have thought of this and that one among your acquaintances, who appeared to you to be truly under the influence of the religion of Jesus Christ, and secretly wished, that you might possess his spirit, and enjoy his peace of mind, and elevation above the trials and sorrows of life, his consistency of character, and his hope of a blessed immorty beyond the grave.

Can that religion be false, which is the only one known to produce such happy effects? Must not the bible be true, if it alone can afford these means of rendering us more elevated in our views; more noble and generous in our affections; more pure in our motives; more honest in our purposes; more just in our deal

ings; more kind in our intercourse with others; more calm in our consciences; more triumphant over the disappointments of life; and in death, unappalled by its terrors, and unsubdued by its agonies, can support and cheer us, with the prospect of speedily entering into that world where a constant progress in knowledge, in holiness, and in happiness, will know no end?

Will you continue to reject such blessings? Will you not be induced to examine that invaluable book, which supports its claims, as well by its intrinsic worth, as by its external evidences, and which can make you "wise unto salvation," through faith in Jesus Christ. What if you continue to despise this Savior! On what will you rest the present peace, and the eternal welfare, of your immortal soul?

ART. II.-REVIEW OF TRUE RELIGION DELINEATed.

True Religion Delineated. By JOSEPH BELLAMY, D. D.

In a late article on the early history of the Congregational churches of New-England, we gave a succinct account of the disorders attendant on the great revival of religion, which commenced in 1740. A principal cause of those evils, was the want, on the part of the people generally, of enlightened views respecting the nature of true religion. Long before that glorious event, the churches, to an alarming extent, had sunk into a state of apathy and formalism; and a great majority of their pastors, solicitous rather to display their cumbrous logic, than to rouse the moral sensibilities of their hearers, preached more on ethics, than on subjects strictly evangelical, adroitly exhausting the numerous divisions and subdivisions of their discourses, just at the close of the allotted hour. On doctrinal points, it was sufficient if they kept within the range of the venerated catechism of Westminster. In argumentation, the "Medulla Theologia" was their guide and as for pertinent, rich, and copious illustration, it was little thought of, and therefore scarcely attempted. The people, as a body, had comparatively few religious books, and no tracts, or periodical works. Of the treatises in general circulation, the greater part were of a kind not the best adapted to afford clear and discriminating views of experimental religion. The immortal work of Bunyan was, indeed, extensively read; but it was an allegory, and it is questionable whether more, even of God's people, were not merely amused by the ingenuity of the story, than enlightened by its figurative import, in regard to the nature of the evangelical graces. Of works on casuistry too, there was no deficiency, from the folio directory of Baxter, down to the duodecimos of some two or three other authors.

But they all told rather, what a true christian was authorized to do, than what it is to be a true christian.

It cannot be denied, that there is much in the writings of such men as Goodwin, Owen, Baxter, Flavel, etc. which may greatly help to distinguish between true and false signs of grace. They have proved serviceable to thousands now in glory, and were beneficial to multitudes during the interesting period before us. But in some respects, they were all defective. Though not silent in respect to the nature of religious affections, they say more to point out the duties and privileges of christians, than to show how far a person may go in his feelings and performances, and yet be destitute of piety. They too generally seem to represent men as being quite in a hopeful way, if they are only in a serious mood, and as being children of God, if they find delight in the external duties of religion; thus taking it for granted that the motive is right, and that the pleasure found in these services is evangelical. These writers do not indeed deny, that a fervid glow of feeling under religious excitement, is often a mere animal affection; but they do not sufficiently specify the various cases, in which the emotion depends merely on the susceptibilities of our physical constitution. They admit that multitudes are fatally deceived, by the conjoint influence of Satan and their own corruptions; but they say more, to show men their imminent danger of such deception, than to inform them, by the exhibition of a striking portraiture of christian experience, whether "a deceived heart hath turned them aside." They were men of a fine spirit, and exalted piety; but, with few exceptions, they were wanting in that condensation of thought, and in that directness and pungency of manner, which are so necessary to a vivid and effectual representation of the distinction between true and false religion. Nearly all the orthodox writers, both English and Scottish, who were generally read at that period, depicted characters of which they hoped favorably and spoke indulgently; when they should have unmasked the hypocrite, or tamed the enthusiast, or destroyed the preposterous quiet of the self-deluded sinner.

It is manifest, therefore, that other writers were demanded by the exigencies of the times, who though less distinguished for erudition, might, by actually witnessing the existing errors and disorders, enjoy peculiar advantages as spiritual teachers, and spiritual combatants. Such an one, among others, was Dr. Bellamy,—a man of great mental vigor, enlightened views of theology, and heartfelt experience of the truths which he taught. His writings, comprized in three octavo volumes, are confined to subjects of vital importance; and though they were particularly adapted to the complexion of the times, they deserve to be carefully consulted at the present day, some of them as exhibiting, with uncommon clearness, the marks of genuine and false religion, and others, as showing by what means

gross doctrinal corruptions and practical extravagances, were chiefly eradicated from our churches. To an analysis, and examination, of one of his most important treatises, we shall now call the attention of our readers.

His first and most useful work was composed soon after the decline of the revival, when, mourning over the evils that attended and followed that extensive outpouring of the Spirit, he returned from his unwearied labors abroad, to the permanent occupancy of his own pulpit. Having witnessed, in various parts of New-England, on what slight and even presumptuous grounds, vast numbers were cherishing the fond persuasion that they had passed from death unto life, his heart was filled with the deepest concern; and to destroy, if possible, the wide-spread delusion, he prepared his celebrated work entitled "True Religion Delineated." Of this treatise, we shall present the following compendious analysis.

In the opening sentence of the introduction, the author perspicuously states the ground on which he raises his superstructure. "True religion consists in a conformity to the law of God, and in a compliance with the gospel of Christ." Of course his subject naturally divides itself into two parts, to each of which a distinct discourse is appropriated. The first is founded on Matt. xxii. 37-40. "Thou shalt love the Lord thy God with all thy heart, -and thy neighbor as thyself." In reference to the former part of the text, three points are announced for discussion; namely, the nature of love to God, the motives to that love, and the measure of the love required. This love is stated to imply a correct intellectual view of the divine character; moral esteem, involving a just sense of his perfections; benevolence, implying earnest desires that God would in all things glorify himself, and bring all men to bless and praise his name; and complacency, leading the soul to seek its chief delight in him, his service, and the prosperity of his kingdom.

The motives to this supreme love of God, are represented to be, his infinite amiableness; his propriety in us, as our creator and preserver; his authority over us, as our rightful lawgiver and moral governor; the bounties of his providence, and the blessings of his grace. These and all other motives to the love of God, may be reduced to the two considerations "of what he is in himself, and what he is to his creatures."

The measure in which we are bound to love God, is largely shown to be exactly correspondent with the degree of our intelligence, or natural capacity. Hence it is demonstrated, that the law which requires us to love him "with all the heart," is perfectly

reasonable.

The author next considers the second branch of the summary of the moral law, which respects love to our neighbor. In the