emn.

the glory; and he was eaten of worms, and gave up the ghost." I make no comments on this story. It is too sol Think only, if such was the punishment of a man for accepting the idolatrous flattery offered him, can they be guiltless in the eyes of Heaven, who cannot live but upon the honey of adulation, and whose whole life is but a continual series of contrivances to gain the favour of the Multitude, a continual preference of the glory of themselves to the glory of their Creator? Is not this example of the requisitions of the Gospel sufficient? Read then the dreadful woes denounced against the Jewish rulers, not merely because they did not receive our Saviour, nor merely because they were continually meditating his destruction; but because they did all their works to be seen of men.

But as nothing, perhaps, is gained in point of practical improvement, by pushing these principles of indifference to the world to an extreme, or in declaiming indiscrimi nately against any prevailing sentiment of extensive influence, before we consider the restrictions under which the love of fame should be laid in the mind of a Christian, we will, as we proposed, endeavour to ascertain, and candidly to allow, all those advantages, which may result from this regard to the opinion of others, when more pure and evangelical motives are either wanting or not sufficiently established.

Here, then, we will allow, that much of the real as well as fictitious excellence, which has adorned the world, may be traced, in some degree, to the principle of emulation. We allow, that it calls forth the energies of the young mind; that it matures in our colleges and schools some of the earliest products of youthful capacity; and that it offers incalculable aid to the lessons and to the discipline of instructers. When we look at our libraries, we can hardly find a volume, which does not, in a measure, owe its appearance to the love of fame. When we gaze on the ruins of ancient magnificence, or the rare remains of ancient skill, we are obliged to confess, that we owe these to the influence of emulation. Nay, more, when we read the lives of great men, and are lost in wonder at their aston ishing intellectual supremacy, we are compelled to ac knowledge, that for this we are partly indebted to the love

of fame. We acknowledge, also, that it often supplies suc. cessfully the place of nobler motives; and that, notwithstanding the evils which grow out of its abuse, the world would suffer from its utter extinction. For the weight of public opinion is sometimes thrown into the scale of truth. We know that the popular sentiment will sometimes control the tyranny of the powerful, and counteract the influ ence of wealth; that it restrains sometimes the madness of lust, and sometimes the cunning of malevolence. We are also sensible, that the influence of a regard to reputation is often favourable to the improvement of social intercourse. To a deference to the world's opinion, and to a love of its good will, are we to attribute much of that politeness and propriety, which are discoverable in manners, and much of that courtesy, which, by habitual observance, sheds perhaps, at length, a favourable influence on the disposition. It is this, which brings down the haughty to condescension, and softens the rough into gentleness. It is this which sometimes checks the offensiveness of vanity, and moderates the excess of selfishness. It causes thousands to appear kind, who would otherwise be rude,-and honourable, who would otherwise be base.

These genial effects upon the intercourse of society are sufficient to induce us to retain the love of human estimation in the number of lawful motives. It was probably a view of some of these influences partially supplying the place of real benevolence, which induced the apostle sometimes to recommend a regard to human opinion. He advises the Roman converts to "provide things honourable in the eyes of all men." To the Philippians, after recommending all things honest, just, pure, and lovely, he ventures also to add "whatsoever things are of good report." Nay, more; he says not only, "if there be any virtue," but "if there be any praise, think on these things." We believe this is the most decisive testimony of approbation, which can be gathered from the Scripture. We will add, also, in favour of the useful operation of this universal passion, that it perhaps cannot be completely engaged, like all the other passions, on the side of vice. For the highest degree of moral depravity is consistent only with an utter insensibility to the opinion of the world; and we are willing to

belleve, also, that, were it not for this, the form and profession of Christianity would be more frequently outraged than it now is, by those who secretly detest it.

And now, after all these acknowledgments, what new merit is conceded to our favourite passion? After it has done its utmost, it can only quicken the energies of the mind, restrain sometimes the other passions, afford occasional aid to the cause of order and propriety, soften some of the asperities of social intercourse, and perhaps keep the sinner from open and hardened profligacy. But it cannot purify the affections, melt the hardness of the heart, and break its selfishness, or elevate its desires to the region of purity and peace.

We have seen that this regard to human estimation, though a principle of universal, I had almost said of infinite influence, is confined to very narrow limits in the Gospel of Christ. Is there nothing, then, provided to supply the place of so powerful an agent in the formation of the human character? Is there nothing left to awaken the ambition of the Christian, to rouse him from sloth and universal indifference, to call forth the energies of his mind, and to urge him forward in the career of holiness? Yes; if we will listen to the language of an apostle, whose history proclaims that his passions were not asleep, that his emulation was not quenched by the profession of Christianity, and whose spirit ever glowed with a most divine enthusiasm, I say, if we listen to him, we shall find that there is enough to stimulate all the faculties of the soul, and, finally, to satiate the most burning thirst of glory. Yes, "eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, the things which God hath prepared for them that love him." Yes, our whole progress here, through all the varieties of honour and of dishonour, of evil report and of good report, is a spectacle to angels and to men. We are coming into "an innumerable company of angels, and to the spirits of the just made perfect, and to Jesus, the Mediator of the new covenant, and to God, the Judge of all." These have been the spectators of our course, and from such we are to receive glory, and honour, and immortality.

Extract from an Address on retiring from the public Service of the United States of America.—WASH

INGTON.

IN looking forward to the moment which is intended to terminate the career of my public life, my feelings do not permit me to suspend the deep acknowledgment of that debt of gratitude which I owe to my beloved country, for the many honours it has conferred upon me; still more for the steadfast confidence with which it has supported me; and for the opportunities I have thence enjoyed of manifesting my inviolable attachment, by services faithful and persevering, though in usefulness unequal to my zeal If benefits have resulted to our country from these services, let it always be remembered to your praise, as an instructive example in our annals, that, under circumstances in which the passions, agitated in every direction, were liable to mislead, amidst appearances somewhat dubious, vicissitudes of fortune often discouraging, in situations in which not unfrequently want of success has countenanced the spirit of criticism, the constancy of your support was the essential prop of the efforts, and a guarantee of the plans, by which they were effected. Profoundly penetrated with this idea, I shall carry it with me to my grave, as a strong incitement to unceasing prayers, that Heaven may continue to you the choicest tokens of its beneficence; that your union and brotherly affection may be perpetual; that the free constitution, which is the work of your hands, may be sacredly maintained; that its administration, in every department, may be stamped with wisdom and virtue; that, in fine, the happiness of the people of these States, under the auspices of liberty, may be made complete, by so care. ful a preservation, and so prudent a use, of this blessing, as will acquire to them the glory of recommending it to the applause, the affection, and adoption, of every nation which is yet a stranger to it.

Here, perhaps, I ought to stop. But a solicitude for your welfare, which cannot end but with my life, and the apprehension of danger, natural to that solicitude, urge me,

on an occasion like the present, to offer to your solemn contemplation, and to recommend to your frequent review, some sentiments, which are the result of much reflection, of no incensiderable observation, and which appear to me all-important to the permanence of your felicity as a people. These will be offered to you with the more freedom, as you can only see in them the disinterested warnings of a parting friend, who can possibly have no motive to bias bis counsel. Nor can I forget, as an encouragement to it, your indulgent reception of my sentiments on a former, and not dissimilar occasion.

Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports In vain would that man claim the tribute of patriotism, who should labour to subvert these great pillars of human happiness-these firmest props of the duties of men and citizens. The mere politician, equally with the pious man, ought to respect and to cherish them. A volume could not trace all their connexions with private and public felicity. Let it simply be asked, where is the security for property, for reputation, for life, if the sense of religious obligation desert the oaths, which are the instruments of investigation in courts of justice? And let us with caution indulge the supposition, that morality can be maintained without religion. Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principles.

It is substantially true, that virtue or morality is a necessary spring of popular government. The rule, indeed, extends with more or less force to every species of free government. Who, that is a sincere friend to it, can look with indifference upon attempts to shake the foundation of the fabric?

Promote, then, as an object of primary importance, institutions for the general diffusion of knowledge. In proportion as the structure of a government gives force to public opinion, it is essential that public opinion should be enlightened.