to bear witness to the truth, it cannot be a matter of indifference, either that you deny what he taught, or believe, as under the sanction of his authority, that to which he gave no countenance. You are bound, by a diligent, impartial, and devout investigation of scripture, to ascertain its leading sentiments, and the terms, on which human offenders may obtain absolution and eternal life. You are bound to this, because you are intelligent beings, and belong to that species, for whom the instructions and blessings of christianity were intended, and will soon partake in that eternal retribution, which it reveals. You are bound to this because correct views of inspired truth have the happiest tendency to preserve you amidst allurements, to secure present usefulness and permanent reputation. In regard to them, we may use the language of the king of Israel; Bind them continually about thine heart, and tie them about thy neck. When thou goest, they shall lead thee; when thou sleepest, they shall keep thee; when thou wakest, they shall talk with thee. For the commandment is a lamp, and the law is light; and reproofs of instruction are the way of life.

And now, may God Almighty, whose munificence has enabled your parents to give you, at this early age, the means of instruction, and by whose good providence, you have been preserved to rejoice with

them in the scenes and exercises of this day,—give direction to your future life, grant a prosperous issue to every just undertaking, purify your hearts by his word and spirit,-place underneath you, in the hour of death, the arms of his mercy,-and grant you a place among those, who love the appearing and kingdom of Jesus Christ.

ADDRESS,

DELIVERED AT THE COMMENCEMENT IN 1811.

Young Gentlemen,

米米米

We now experience emotions, not dissimilar to those, which were felt by your parents, when, to form a connexion with this seminary, you retired from their presence and tuition. They could not contemplate, without anxiety, your removal from them at a season, when youth rendered you peculiarly sensible to temptation, and your powers of resistance had not been sufficiently tried. At present, though your ability to maintain a correct, moral deportment is increased by acquired knowledge, and additional years; the extent of the extent of your responsibility is, by these very advantages, enlarged. Having more

information, you have, by consequence, more power and influence, either to improve or abuse.

Instead of a general repetition of those cautions and moral precepts, which have so frequently been given, I would direct your attention to a single principle, the influence of which is universal; but peculiarly strong on persons in early life; I mean the love of praise.

To know, in what manner, this principle is to be treated, it is necessary to ascertain its nature. If it is morally good, it is by all means to be cherished; if morally bad, it must be exterminated. But if it is neither the one, nor the other, it may be regulated according to its utility.

I remark in the first place, that the love of praise is not morally good. It is common, in some degree, to men of all characters, and by no means proportionate to the state of moral feelings. The man, most habituated to deep practical views of christian morality, has a breast, far less agitated by the desire of human applause, than the youthful, adventurous warrior, of whose calculation the matter of duty and virtue makes no part. Now, if the love of praise is, in itself, morally good, the stronger it is, the more, other things being equal, will there be of moral goodness: or, if it is the result of moral goodness, when it is strongest, the heart must of necessity be most virtuous.

Besides, if this principle were, in strictness of speech, virtuous, there could be no danger in resigning ourselves to its influence. But, that there would, in doing this, be the highest degree of danger, can be doubted by no one, who reflects on those splendid characters, whether in ancient or modern times," whose ruling passion was the lust of praise.” To persons, thus impelled by ambition, the Roman Satirist attributes the fall of his country;

"Patriam tamen obruit olim

Gloria paucorum, et laudis titulique cupido."

But you will probably be told, that these exorbitancies proceed from the excess of a virtuous principle.

By virtuous principle must be meant, either virtue itself, or something, distinct from it. If the latter, that is, if the love of praise be something distinct from virtue, it is precisely what I am endeav ouring to inculcate. But if by virtuous principle be meant virtue itself, the assertion is, that moral evil proceeds from an excess of moral goodness. Now, moral goodness consists in conformity to the requirements of our Creator. It is, therefore, just as absurd to tell of excess in virtue, as to speak of excess in the straightness of a line. It is just as absurd, to say, that exorbitancies can arise from the excess of virtue, as to say, that two lines may coincide so precisely, as not to coincide at all.