fectly agreed. But there is a spirit of sectarianism, which, in this state of things, is too apt to break forth among all parties,-a desire to magnify those matters about which Christians differ, and thereby to forget those sublimer truths concerning which they are agreed.

It must be matter of regret to every one of a really catholic spirit, and who has the interests of genuine religion seriously at heart, that so much has been said, and so much has been written about the merest trifles in the externals of Christianity, while those who have been keenest in the controversy have frequently been forgetful of those grander truths, which imparted to the matters about which they were contending, all their weight and all their importance. Insignificant and unimportant, however, as we believe these matters to be, when compared with the vital doctrines of Christianity; yet, viewed abstractly, or, in comparison of earthly things, we deem them of the highest and most serious import. While it seems most imperiously our duty to attend to the spiritual things of religion, it seems equally our duty not to neglect those external regulations which are intended to preserve the purity and spirituality of our faith.

Of all those inferior points about which Christians disagree, the question of religious establishments is perhaps the most important. We confess that, from our education, all our prejudices have been against church establishments; and it is, perhaps, on this account that that powerful argumentation, which has appeared so luminous and so satisfactory to others, has failed to produce upon our mind the same effect. It has very much enlightened, but it has not convinced us. We

waive, at present, the consideration of any religious establishments that have ever existed, or of our national establishments as they exist at present.

Another paper, written partly in short-hand character, and too imperfect to be printed, sketches the argument which he would have employed. It shows that he considered the principles of Dr. Smith fatal to establishments, and that he regarded the reasonings of his own Professor on this subject not consistent with his other views. Here, however, it is my duty to leave the matter. The following is the only other fragment I shall present:

ON THE LOVE OF FAME.

"And seekest thou great things for thyself?" &c. JEREMIAH.

I have often thought it peculiarly interesting to compare that morality which is to be found in the systems of ancient philosophy, with the morality which is contained in the Bible;-to see the heart of man still reflecting, though dimly and imperfectly, that image which was stamped upon it at first;-to observe the harmonious accordance which obtains between the law that is written in the heart, and the law which has been revealed

to us by the Spirit of God, and thus to identify that God who hath formed the heart of man, with that God, who, in times past, spake unto the fathers by the prophets; and who hath in these last days spoken unto us by his Son.

Some of these theories of the ancients are so beautiful, and so perfect, that we are apt to feel disappointed that their practical influence was not extensively and powerfully felt. But we shall not wonder at this, if we consider how difficult it is to arrest the attention by abstract truths;—and how little of practical efficacy there is in such truths, even when most fully apprehended. To cultivate

any feeling, we must not look to the feeling itself; but to the object which naturally excites it. And in this point of view we may behold the vast superiority of the Christian religion, to every other, as a system of practical morality.

Here the abstract principles of natural religion are embodied in facts: and all that we have to do is to direct the attention to these facts, and the proper state of feeling is the invariable and immediate result.

But not only are the symptoms of the ancient philosophers deficient in practical efficacy; they are even imperfect as theories of morality. Pure and elevated as they appear, when viewed abstractly and in themselves, they cannot stand a comparison with that purer system which has been given us by revelation.

To most of the precepts which are given us in the Bible, we can find some counterpart in the writings of heathen philosophers; but there is one virtue which we hesitate not to say, is more frequently inculcated in the Bible, than any other;for a counterpart to which you may search the

whole writings of ancient philosophy, and find nothing that bears to it, the most distant resemblance. Never did there come from the pen of a heathen, sentiments like those contained in our motto: "Seekest thou great things for thyself? Seek them not." It is a very striking fact, that, in the language of Greece and Rome, there is not a word to express humility as a virtue:-those words which are generally used signify rather meanness, and that crouching to power, which is the feeling not of a humble, but of a dastardly spirit. On the other hand, pride and haughtiness were considered as the concomitants of prowess and bravery; and hence the heroes of ancient poetry are generally furnished with an abundant portion of both.

Yes; that vice which we inherit from the author of our misery, lurks too successfully in the recesses of the human bosom, to be discovered by the light of reason alone; it requires a more searching scrutiny to drag it from that place, while it has taken up its abode in the inmost penetralia of our souls. In the present depraved state of the human heart, it is difficult to distinguish between those desires and propensities which may have once been pure; but which, at the fall, were perverted; and those which are radically evil, and which could not have existed in the heart of man, in his state of original purity. Without hesitation, we would class pride in the latter division, as a feeling altogether of demoniacal origin; and which could not exist in the mind of a pure and holy being.

But though we can thus give a most unhesitating deliverance with regard to this vice itself, there are some of its modifications about which we cannot pronounce so decidedly. The desire of fame, and the desire of power, and all that is described

in our text by the seeking after great things, have so often been declared by our theological writers to be innocent, if not laudable propensities, that we almost feel as if it were presumption for us to give it as our opinion, that they are inimical to the spirit of true religion.

It may be true, that such feelings existed in the bosom of our first parents, before their expulsion from the blissful abodes of Eden; and that they vied with each other to gain the favor and applause perhaps of their God. And it may be true, that there is among the angels a generous emulation, to provoke each other to good works;-but still we think it true, that in our present condition, it is extremely dangerous, if not sinful, to give way to this propensity.

It may be argued, indeed, that the love of praise operates as a very powerful principle in, restraining many of the fiercer passions, and that without it the moral world would soon become a scene of wild confusion and disorder; but in the same manner might we plead for anger and selfishness, and even avarice itself. These are all very powerful checks in restraining many of our grosser propensities, and to them we are indebted for many of the decencies which adorn civilized society; but who would make this a plea for their virtuousness?

There is one circumstance which makes the love of fame a very dangerous propensity;-it is the very low standard of virtue which generally prevails in the world. Were the standard a perfect one, then would the case be different. He only would be praised, who was truly virtuous, and the love of fame would be identical with the love of virtue. But this, alas, is not the case. The men