THEOLOGICAL SCHOOL AT CAMBRIDGE.

The state of this important Seminary is such as to gratify the friends of pure Christianity. It has nearly 40 students, besides candidates for the ministry, receiving instruction from 5 Professors; 1. in Natural Religion and Christian Theology; 2. in the Hebrew Language, Jewish Antiquities, and the Criticism and Interpretation of the Old Testament; 3, on the Criticism and Interpretation of the New Testament; 4. in the German Language and Literature; 5. in the Composition and Delivery of Sermons, and the Duties of the Pastoral office.

The students come together every morning and evening for prayers; once a week for deliberative discussions; and three times a week for preaching before the Professors, at one of which the discourse is required to be extemporaneous.

Besides the privileges belonging peculiarly to the School, the members have access to the library of the University, and to all the lectures of its Profes

sors.

The friends of this Institution will be pleased to learn that the Inauguration of Rev Henry Ware Jr. as Professor of Pulpit Eloquence and the Pastoral care, took place the 15th of last month, and that he has entered upon the duties of his office.

NO. VII. CLAIMS OF RELIGION. CONCLUSION.

I am about to bring this series of papers to a conclusion-which I am afraid my readers will be as glad to see as I am-by comparing the claims of religion with other claims. I am quite sensible that the observations I have made, are but hints, and very plain hints; but I have hoped they might suggest to some of my readers a method of reasoning on religious subjects, which they would find useful and interesting, in a more extensive application. Whether I have in any measure succeeded, I have no means of judging; and I can only take that for my comfort in close, which was my encouragement to begin-the consciousness of intending well.

Religion, as it has evidences to be weighed, records to be interpreted, means and methods of culture, and

modes of exhibition, has also claims to be answered It is a subject of discussion, indeed; in its principles and applications, in its origin and progress, in its characteristics and tests, in its piety and morality, it requires deep and various discussion, far beyond what it has yet received; but the grand consummating view of the whole subject is, that it has an end to accomplish. Every thing is useless in religion that does not come to this result; as useless, and as little to be admired, as would be any combination of machinery, which, with all its ingenious movement and mighty force, produced nothing.

This reference to the end, however obvious a dictate of wisdom, I am inclined to think, is singularly wanting in the religious discussions and observances of many christians. Amidst their investigations and controversies, nay, amidst the very ceremonies and rites of religion, they forget its great purpose. How much of theological disquisition has there been, in which it would be difficult to find any such reference-in which a plain man, anxious for his moral welfare, might justly ask, 'to what purpose all this strenuous reasoning, but to show the skill, to gratify the self-love, and to furnish forth the triumph of the controversialist? How often, too, have the means of religion seemed to have more regard to prescription and prejudice, than to utility; nay, how often, would it seem, and in how large a portion of the religion of the world, that the end has been sacrificed to the means! What a prodigious amount, indeed, of human happiness, has been laid, an offering of tears or blood, upon the altars of erring piety! And in the use of better means,

how liable are we now, constantly to forget the end! The proportion which the mechanical has, in our redigious services, compared with intelligent and earnest intention, is a matter of very serious inquiry. How many does the church-going bell' call to our temples, who feel no call within themselves; who feel no call to serious inquiry, to strenuous effort, to earnest prayer for their spiritual good! How many in our congregations sing the sentiments of piety, without ever entertaining any thought of making them their ownhow many pray, but in form; and hear but to be amused; and even yield themselves to religious impressions for the moment, but as a sort of luxurious contemplation and sensibility; nay, and how many make of that sensibility a sort of apology to their conscience for doing nothing in the actual work of religion! Men build churches, and settle ministers, and attend church, and look to it that the whole machinery of religious services is kept in order and in action; and many of them rest in all this, almost without thinking of the end. Would they act thus, in any other concern? Would they build a manufactory, and set up machinery, and keep it constantly going through the year, and through twenty years, and never look for any results? Could they visit these establishments continually, and constantly hear about the products, and yet contrive never to cast a thought beyond the machinery before their eyes? Or, if their minds were forcibly carried beyond, and they did consider, with momentary pleasure, the design and end of their undertaking, would they stop there, and never inquire for their own share in the profits?

It cannot be without its use, therefore, to direct our attention to the great end of religion, and to compare it with other objects. What is its end? It is nothing less than the culture, the correction, the enlargement, perfection, happiness of our whole nature. It is nothing less than the very end of our being. Looking beyond all outward and temporary considerations, the end of religion is the intrinsic and everlasting good of the soul. It is happiness, beyond all that wealth can purchase, or distinction confer, or the senses supply.

This object bears a comparison with all other objects, which, in every respect, sets it above them. It is as real as any other object. The spiritual man as truly pursues happiness as the worldly man; and a happiness, which, while on the one hand, it is as real, on the other, is far superior. He is not a visionary He consults his nature in the course that he

man.

pursues. He regards things as they are. He consults his whole nature. He proposes to satisfy the soul, and that without doing it at the expense of the senses, or of any fair and desirable worldly aim. While another man proposes to satisfy the demands of sense, or the designs of worldly ambition, or gain, at the utter and ruinous expense of the soul: and it is he in fact, the sinner, the sensualist, the worldling, that is the visionary man: it is he that acts upon false, disproportioned, and extravagant views of things-which is the character of the visionary man. The christian too, has a farther aim, to which the worldly man never soars. It is not possession, but perfection. It is not satisfaction, but the training up, to 'glory and virtue,' of an inborn and immortal nature. And this com