As religion is the subject of our present inquiries, it is well that we understand the meaning of this term; for it has been used with equal sincerity, "by saint, by savage, and by sage." The Pagan is religious; the Mahometan; the Christian; that is, according to the convictions of their consciences. The word religion signifies, an obligation by which men are bound by their feelings to some superior power, and their convictions of certain requirements and duties demanded of them. Whatever men think of the being they worship, and his requirements of them, this, theoretically speaking, is their religion. But all religion is not pure. In illustration of this, the reader will observe one remarkable trait in the character of that people to whom our Saviour first came as a teacher from God. They were extremely religious. Their tythes of mint, anise, and cummin, were all punctually paid, their phylacteries made broad, their faces disfigured, and their prayers repeated with scrupulous precision. Yet they were justly condemned as hypocrites by the Saviour. For, with all their religion, they could despise the Gentiles, devour the substance of the widow and fatherless, bind heavy burdens and lay them on men's shoulders, and draw near unto God with their lips, while their hearts were far from him. "They trusted in themselves, that they were righteous, and despised others." They "omitted the weightier matters of the law, judgment, mercy, and faith." Their religion was vain.

The apostle Paul, previous to his conversion, possessed this religion. He says, "I profited in the Jews' religion above many of my equals, being exceedingly zealous for the traditions of my fathers." His zeal prompted him to persecute the disciples of Christ by all means in his pow

er; being, as he says, "exceedingly mad against them," and following them with imprisonment, torture, and death. Those who possessed this religion crucified the Son of God, after rejecting him as their king, and turning a deaf ear to all his faithful instructions. His religion was too simple, too void of ostentation for their approval. It was not sufficiently connected with popularity, as the world understood this term; because it sought not the honor that cometh from men. It levelled all distinctions, made the Gentiles equal with the Jews, brought down the wall of partition between them, and declared the salvation of God to the whole world.

The vanity of the corrupted Jewish religion is plainly seen in its forms and ceremonies, while true benevolence and mercy had no place in it. How then does the Christian religion differ from this; and in what does it consist? Let us consider. It should be known by all who pretend an acquaintance with Christianity, that its religion is not confined to professed Christians only. There may be those who have never heard the name of Christ, and who believe not in his holy mission to the world, who are, nevertheless practising the very principles which he laid down as necessary to govern the children of men. Such instances are found in the New Testament. Cornelius, though a heathen, is commended as 66 a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway." And Lydia, a seller of purple, though neither a Jew nor a Christian, is said to have been a worshipper of God, and one whose heart God had opened before she had heard the preaching of Paul.

The truth here set forth teaches us the nature of

Christianity, that it lives in principle rather than in name; that its spirit is the same in all ages, among all people. It is of universal application. Its divine Author is represented as a universal teacher. Whether his disciples shall come from the ice-bound shores of the north, or the sunny plains of the tropics; from the inland deserts, or islands of the sea; from the savage haunt, or civilized court; he has one code of laws to teach them; one universal spirit to breathe upon them. He has no special rules for the benighted heathen, or the more enlightened inhabitant of a civilized community. He speaks to all, in a language that admits of no exclusive application; in a sentiment bearing upon it the impress of heaven, and commending itself to the human soul, by its own intrinsic worth. "Whatsoever ye would that men should do unto you, do ye even the same unto them, for this is the law and the prophets." So said Jesus; and in this same broad, universal spirit spake his apostle, when he said to his believing brethren, "Whatsoever things are true, whatsoever things are honest, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things." If Christianity, then, is of such universal application, it is possible, that those who have not become acquainted with the particular precepts of the New Testament, may be living in accordance with certain of them; and so far they are practical Christians. This is one of the most humiliating and profitable considerations which can possibly enter the mind of the enlightened Christian; and will generally prove a good antidote for bigotry.

When we say, that Christianity is of universal applica

tion, we mean, that its doctrines and precepts are given for the reception, happiness, and peace of all. The doctrines of Christianity are those which concern all. They declare a God of wisdom, power, justice, mercy, truth, and love; a Saviour sent by him to instruct his creatures: they record the sublime teachings of Jesus; his death and resurrection; and the truth, that all men are to be raised to immortal life, and made " as the angels of God in heaven." These things concern the interest and well-being of man. He is a creature of change, sorrow, and death. He wishes to know something that can speak peace and joy to his spirit, amid the vexations and losses of life. To this end the doctrine of Christianity is sufficient for him. The Christian precepts contain our duty to God and our fellowmen. They speak alike to all; and if they were practically observed by mankind, the moral evils that now beset and torment them, would be overcome, and happiness would everywhere prevail.

peace and

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In order to be a true Christian, in theory and in practice, the first step required, is a belief in Jesus Christ; a mere assent of the understanding to the truth of his history or his religion; not a mere declaration before men, that Jesus is the Christ, with a view to give glory to God by such an act. All this would signify nothing. We have already too many such believers as these; men who talk almost unceasingly on Christian doctrines; who can quote the Scriptures, and surmount the objections of opponents, and illustrate truth, fluently, dexterously, and with all the clearness of demonstration, but who know but little or nothing of practical religion. Such are not true believers in Jesus Christ. He will inform us of the

nature of true belief in him. Verily, verily, I say

unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life." "If ye continue in my word, then are ye my disciples indeed." "Ye are my friends, if ye do whatsoever I command you." Faith in Christ is not enough, unless we obey his word. Mere profession of belief is no evidence of Christian principle. Professors may be hypocrites. The heathen or infidel may be living in practice of many of the Christian virtues, while the loud professor of the religion of the Nazarene is Christian only as he has espoused the name. "Hereby we do know that we know him, if we keep his commandments. He that saith I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him, verily, is the love of God perfected. Hereby know we that we are in him."

Belief in Jesus Christ, therefore, signifies not only faith in him, as the Saviour of the world, but a practical observance of his precepts; obedience to the divine commandments. This is the sure evidence of Christian discipleship. Jesus came to instruct men, and make them better. He therefore "left us an example, that we should follow his steps." He is now "set before us," as the pattern of Christian life, and we are directed to look to him. Trusting in his word, we shall learn, that true religion is the submission of all our powers to God. It is a belief in him as the Creator, Ruler, and Father of all, and love to him that worketh continual, cheerful obedience. It is not the subjection of the slave, but the willing submission of a child. This is religion.

It may be objected, that this is too brief and simple a definition of religion. Let those who think so, consult