We may be asked whether self-love is the only spring of action? Many affections of mind have more or less control over our actions. Strong passion may induce us to do what we are satisfied will not be for our good; so we may say of inveterate habits; but if in such cases we turn from the dictates of judgement, it is for the present gratification of some strong propensity, and it is only bartering away a long period of temperate enjoyment, for less substantial but more immediate and fascinating pleasures. In such cases all proceeds from self-love. Loving ourselves we seek the indulgence of our various affections, appetites, passions, &c. for the sake of the delight they yield. For HAPPINESS, the hero braves the dangers of war; the mariner despises the perils of the deep; the labourer toils; the miser starves and counts his shining dust; the scholar pores over the tomes of ancient and modern lore; the philosopher intensely applies all his mental energies to the inscrutable laws and doctrines of nature. For HAPPINESS, the philanthropist looks with benignant eye on mankind, and attempts to mitigate their woes, because he can only be happy as he sees others so. For happiness young and ardent love seeks its object through dangers, perils, and unconquerable perseverance. For the same end revenge urges its way. through unwieldly obstacles, tramples in scorn upon all finer and holier affections, and feasts with a demon's bliss on the ruin of his victim. And the pious worshipper of the Most High, as he bends upon the altar of his God, seeks his own felicity-it is this, which he knows fills his heart and soul with purest, holiest, and most perfect bliss. All things are done for happiness. Therefore, if we would have men practice virtue, we must teach them that it is essential to their happiness. And they cannot see it, at all times and in all conditions, essential to their happiness, only upon the principle and persuasion that an invisible and all perfect Being presides over the world, and "will render to every man according to his works." It might be thought, that

the command to love God with all the heart, &c. is inconsistent with self-love. It is inconsistent truly with that narrow kind of self-love which seeks for happiness in low and groveling or wicked pursuits; but perfectly consistent with that rational and exalted desire, which aspires after happiness from a communion with God and the fruition of all heavenly attainments.

As the existence of the SUPREME BEING is the foundation of all existence, so a belief in Him is the foundation of all belief and of the whole moral universe. It is the very basis-the everlasting rock, on which the whole Human fabrick of morals rests, and must for ever rest. wisdom and philosophy have no substitute to offer. It is necessary to believe other things besides this, but this is the beginning. This is the foundation of nature and of truth. And men, beginning here, may differ in some subsequent and minor points, but their differences must be comparatively small and of less momentous consideration. The reason we think so, is, because we think it impossible for one to believe in the existence of a God, without believing also in his special providence, the impartial dispensations of his justice, and the accountability of his creatures. 'could as easily abandon our faith in his existence, as in either of the above principles. That there is an almighty intelligence that superintends the vicissitudes of the universe, all things in heaven and in earth proclaim; and these other truths are but unavoidable deductions from the first. Is it not as manifestly absurd, to believe in God who has no special providence, who has no agency in any thing, as to deny his being? Is it not as absurd to deny, that He takes cognizance of human actions, and dispenses justice to his creatures in the ultimate unfolding and consummation of his purposes, as to deny his existence ?.

We

Although we have thus far founded our argument upon the influence of a remunerative and punitive principle, nocessarily connected with the very existence of a Deity, and

operating upon the human mind as powerful motives to virtue, as if the believer was no better at heart than the unbeliever, yet we are far from admitting that belief does not often affect the very heart-the disposition, and the mind. Whatever might have been the first motives to virtuous actions, they become habitual when continued in, and modify and assimilate all the affections of the soul. No on can tell without much attention to the subject, what effect may be produced upon the mind and feelings by the frequent contemplation of that great and good Being. As profane and blasphemous expressions tend to vitiate and corrupt the heart, so on the other hand, pious and devout reflections tend to purify, improve, and enrich it. By serious meditations on his greatness, his justice, his goodness, his unbounded and everlasting love, and all the glories of divine perfection, the mind gradually harmonizes with these bright and lovely attributes. And ever looking forward to its resplendent and glorious object, the mind presses on with ever growing and never tiring purpose to an humble imitation of the divine goodness. Our dispositions and habits have always a tendency to coalesce with those of the persons with whom we associate, especially when we hold them in high estimation. The humble and devotional believer in God so often communes with him, meditates so happily upon his amiable perfections, and dwells with such fervid and vivid emotion upon the bright image of moral loveliness, that he is drawn imperceptibly to admire and love every thing that resembles God. Would it not be an advantage to a young person to be permitted to associate with one venerable for wisdom, and moral worth? Most certainly. For as vicious associations tend to contaminate the whole circle, so virtuous associations tend also to strengthen and enlarge the sphere of excellence. The believer in God, therefore, need not be alone. He has at all times access to the fountain of all good. improve his character, "grow in grace,"

There he may soften and hu

manize his heart, chasten and elevate his affections, and approximate toward the perfection of that high and holy Being, till all meaner desires shall be absorbed in pure and spontaneous devotion to the will and law of God. It is this that has raised millions of our fallen race almost above all the elements of sin and all the evil propensities of the heart. This has imparted to believers a fortitude in sickness, wretchedness, and pain, that sustained the triumphant soul. Animated and supported with this, they have met the frowns of tyrants undismayed. They have gone with undaunted firmness to gloomy dungeons-to be laid in massy irons within the dark vaults of cold and dreary walls. They have felt the unutterable pangs of the inquisition and the Auto da fe without a groan; and they have been broiled alive, to satiate the vengeance of unthinking and unfeeling bigotry and blind infatuation, while with unearthly transports, they glorified God that they were accounted worthy to suffer in attestation of eternal truth! These things are facts. And they prove that a belief in the Deity has a powerful influence on the actions and characters of men. Admit, that false religion has done the most evil of any thing-this only proves that true religion has power to do the most good.

Let our readers here pause and seriously reflect on the subject of these hints. We have not yet done; but if we have a reader, who doubts the truth or utility of religion, let such at least reflect, whether he has examined the evidences of religion without previous judgement, and without an unwillingness to be convinced. Probably no important objection has ever been conceived by any infidel that we have not considered; we have considered the arguments too in favour of religion, and think them entirely unanswerable, overwhelming and conclusive.

III. The subject of a revelation, considered.-The people` of our country may be divided into three classes, atheists, deists, and christians. Atheists believe in no God; deists

believe in a God, but not in the scriptures; and christians believe in a God, and the scriptures which unfold.the Patriarchal, Mosaick, and Christian dispensations. It is evident that all the great geniuses, who in their literary madness, have written against religion, were really atheists, though some of them have partially concealed it under the appearance of deism. Deism is in fact a perfect anomaly. No philosopher has ever been able to systemize it. They could only give to "airy nothing a local habitation and a name." It is only a kind of milk and water infidelity, (if we may so speak,) designed for weak, moderate, and timid disciples of the system, and such as are but just initiated, It is the twilight between the light of religious truth, and the darkness of atheism. It is but the intermediate step between errour and truth.

Mr. A. Kneeland, a universalist preacher, who stood among the first for erudition, strength of mind, and interesting manners, became a deist. But here he could no more rest, than a falling stone could stop before it comes to the ground. He became an atheist! Some censured him and accused him of bad motives: even some of his universalist brethren questioned his integrity. We did not like this at the time. We loved him when in his right mind, and had not the heart to persecute him in his misfortunes. We thought him a good and great man, that his motives were always good, but his unbounded thirst for knowledge, his ardent and inquisitive disposition to extend his researches far beyond human limits, at last broke down his giant intellect, and laid the fair, moral and mental fabrick in ruins, no more to be admired, but to moulder away in sunless, starless, and joyless oblivion.

But to return from this digression,-there is no middle course; we must be atheists or christians. Admit a God, and the whole system of christianity is or may as well be admitted. All mysteries are resolved into the will and purposes of Jehovah. Deism supposes there is a God, but