I have spoken already of the evils of ambition and pride among ministerial brethren, some affecting to be greater than others, and to know more. If this disposition is embittering and disgusting in the private intercourse of ministers, it is doubly so in their more public meetings. Two or three individuals of this stamp are enough, often, to spoil a public meeting; while they are sure to draw on themselves, as they ought to, the marked disapprobation of all around them.

In the discussions that take place at public meetings, while every one has a right to declare his sentiments freely, and to differ from any or all of his brethren, yet he should guard against manifesting or cherishing a contentious, disputatious spirit. He may differ from his brethren, and may say that he does, and may assign his reasons for so doing; but let it be manifest to all, that he differs, not from the mere love of differing, or from a desire of controversy, or to secure an opportunity for display; but that he is sincere and honest in the views he entertains, and that he proposes and urges them under solemn convictions of duty.

As ministers have a right to differ honestly one from another, and to express their differences, so it is one of their most important as well as difficult duties, to bear contradiction with patience, and to reply to it (if a reply is demanded) with kindness and candor. For one to become excited in the progress of discussion, and lose his temper, and speak unadvisedly with his lips, is not only to disgrace himself, and the ministry, but to make all around him unhappy. Ministers of an excitable temper, who are fond of debate, have reason to be guarded in this respect, and to set a prayerful watch over their own spirits.

The public meetings of ministers, when characterized (as they should be) by intelligence, kindness, courtesy,

benevolence-free from disturbing, distracting influences every one standing in his lot, and doing his duty, are occasions, not only of much interest, but of happiness. They are occasions when the great concerns of Christ's kingdom are consulted, and measures are adopted with a view to their advancement. They are occasions over which the Holy Spirit presides; with which the blessed angels mingle; and on which the Saviour himself looks down from heaven with complacence and approbation.

I only add, in conclusion, that the intercourse of students, in a course of preparation for the gospel ministry, should be in most respects like that of ministers; and the duties which they owe one to another are in general the same that have been considered. Professed brethren in Christ, they are looking forward together to a most sacred and responsible office, and are united in their endeavors to qualify themselves for the discharge of its solemn duties. Certainly, they should be to one another the objects of much interest, of sincere affection, and of earnest prayer. They should be ready to give and receive advice; to afford mutual assistance, when demanded; to watch over one another in love; and to administer (if need be) faithful admonition or reproof. They should bear one another's burthens; be mutual helpers under trials; and participate alike in each other's sorrows and joys.

The members of a Theological Seminary are a community by themselves. They are, or should be, a holy community. There should be among them "no envyings, strifes, backbitings, whisperings"-no suspicions and jealousies-none of the workings of ambition and pride; but the Holy Spirit of God should rest down upon them, and the mild, gentle, peaceful, heavenly spirit of the gospel should fill all their hearts. With a state of

feeling such as this prevading the entire community, how happy a Seminary life must be! And the more happy, the more nearly it resembles this! It being the business of every day to study God's blessed word, to investigate his truth and will, and seek a preparation for the holy duties of the ministry; the inmates of a Theological Seminary have peculiar advantages for high attainments in the spiritual life. They are under special obligations to make such attainments. The church expects this of them. Their God and Saviour expect the same. May these reasonable expectations, my dear young brethren, all be realized in you. And may this sacred Seminary become and remain that holy, spiritual, happy place which has been described.

LECTURE XX.

Duties of the Pastor towards other denominations of Christians-the evangelical, and unevangelical. Benefits of Christian fellowship and intercourse among those who are agreed in essential truth. Objections considered.

PERHAPS there never was an age or a country, in which were so many different sects of professing Christians, as may be found in our own country, at the present time. The origin of these sects may be traced to different causes; some to fanaticism, some to the worldly interest or ambition of their leaders, but more to different modes and habits of thought, and to that unrestricted liberty of opinion and expression which is here encouraged.

The existence of so many different sects is doubtless, in itself, an evil. It would be much better if, on the great subject of religion, we could all be united "in the same mind, and the same judgment." The results of our divisions, too, are frequently unhappy. A bitter, selfish, sectarian spirit is engendered; and people are necessitated, often, to sustain two or three separate places and forms of worship, when otherwise they might be as well accommodated with one.

But great as these evils may be, they are more tolerable than some of the remedies for sectarianism which, in other ages, and in some other parts of the world, have been applied. They are more tolerable than such a degree of mental indolence and ignorance, as should put an end to inquiry and consequent diversity of opinion, just as all colors are found to agree in the dark. They

are more tolerable than the star-chamber, the faggot, and the rack, with which sectarianism has been so often punished and attempted to be subdued.

Whatever may be thought as to the origin and influence of our different sects and denominations in religion, it is a fact that they exist; and their existence is an important item in that train of circumstances which go to modify the duties of the minister of Christ. He has duties to perform in regard, not only to neighboring churches and ministers of his own denomination, but to those of other denominations. This latter class of duties it will be my more particular object, at this time to discuss.

The denominations of professed Christians may be divided into two classes, the evangelical and unevangel ical; or those who hold the essential, fundamental doctrines of the gospel, and those who do not. I adverted to the distinction between essential and unessential doctrines, in my last lecture. There obviously is such a distinction; and so the matter is understood by perhaps all who bear the Christian name. Some make a longer list of essential doctrines than others; but all agree that there are some points which must be considered as vital to the gospel; so much so that, where these are rejected, Christianity is virtually rejected with them.

Among the doctrines considered as essential by evangelical Christians, are the Trinity, the Divinity and atonement of Christ, the entire depravity of the unrenewed man, regeneration by the special influences of the Holy Spirit, justification by faith alone, a general judgment, and a state of endless rewards and punishments. Those persons who receive or reject one of these doctrines, usually receive or reject them all; and those who reject all or a considerable part of them, must certainly be

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