whether they be things in earth, or things in heaven. Unite your interests to those of this honorable and vast fraternity. Unless you possess the spirit of Christianity, that principle of moral life, by which this community is animated, you are this day, going unshielded into a world which is unfriendly to virtue. Without the spirit of Christianity, you are now embarking on the ocean of life, without a line, or chart, or compass-an ocean where you are liable to be allured by Sirens, or agitated by boisterous winds. But possessing this, you shall pass in safety the enchanted shores, and survive every storm, cheered and directed by the star of Bethlehem.

Of the class, which, three years ago, I addressed, on an occasion similar to the present, part of whom participate the honors and exercises of this day, two,* alas, will return no more. The fresh earth on their graves has now been moistened by the tears of friendship. Nothing remains for me, but to suggest to you that rational and pious use, to which events of this nature ought to be improved. Let me not be accused of throwing a gloom on the cheerful aspect of this day, by reminding you that you are mortal. This is forced upon your recollection, less by any remarks of mine, than be the Providence of God, and by the anniversary itself. We wish you, indeed, if such be your Creator's good pleasure, many years of joyous prosperity. But even one is more than we can promise you; so is a month, when we reflect, that of those who immediately preceded you, onet almost literally descended from this stage to the grave! Whatever claims religion has upon you, they are imperious, and demand to be immediately satisfied.

"To man's false optics, (from his folly, false,)
Time, in advance, behind him hides his wings,
And seems to creep, decrepit with his age;
Behold him, when pass'd by! What then is seen,
But his broad pinions, swifter than the winds?
And all mankind, in contradiction strong,
Rueful, aghast, cry out on his career."

• George Freeman and William Pilsbury.
+ James Cargill.

ADDRESS,

DELIVERED AT THE COMMENCEMENT IN 1816.

Young Gentlemen,

In these remarks, which are doubtless the last in which it will ever be in my power to address you, I should hardly be excused, were my object any other, than your improvement, either moral or intellectual. Human powers are given first to be cultivated, and then to be used for the great purpose of individual and public happiness. In pursuing the former of these objects, you have already made some advancement; while the latter has scarcely yet been presented to you in its full dimensions. In regard to both, it is important to possess a knowledge of the human mind—an acquaintance with intellectual philosophy. To operate successfully on matter, the qualities of matter must be known. For a similar reason, if we are endeavoring to strengthen, polish, and direct the mind, in relation either to ourselves or others, it is necessary to be acquainted with its nature and powers, and with the manner in which application is to be made to it, in order to effect the change or improvement desired.

No man studies, or adopts a course of intellectual discipline with so much certainty of advantage, as he who knows most of mind in general, and the particular structure of his own.

But my object, at present, is not so much to illustrate and enforce this idea, as to show the value of intellectual philosophy to persons in public life. By public life, I mean the condition

of every man who has extensive influence on the morals or opinions, the pursuits or happiness, of many around him. This influence, which one person has over the character and situation of others, is chiefly effected through the medium of mind; it is an influence on their partialities, their aversions, their determinations and habits. If, therefore, men would effect much good in society, they must be well acquainted with this medium. So far is it from being true, either that researches of this kind are fitted only for the recluse; or that the philosophy of mind is unconnected with the business and purposes of life.

There is no well informed person, I believe, who is not convinced that much is done in youth, towards forming a permanent character in subsequent years. The direction, which the mind early receives, may be either auspicious or unfortunate, as it respects future intellectual progress. The impressions communicated, and the associations of ideas which are formed, will have no less influence, either to improve or corrupt the moral character. A knowledge of the human mind is, therefore, of primary importance in all who guide the literary inquiries of youth, or who superintend their early impressions and moral principles.

As to intellectual progress there are certain truths, which the mind more readily receives, than others; and, by the aid of which these others are more easily comprehended and retained. A knowledge of the human mind will show what truths belong to each of these classes; and what relations different propositions, and different sciences have to each other. That the order, in which truths are presented to the mind, is of material importance, will appear, if we consider the impossibility of reading sentences, without a previous knowledge of words, syllables, and letters-or of understanding the higher branches of mathematics, for him who has not been taught the elements of geometry. The arrangement of propositions in Euclid, you well know, is not a matter of casualty. Those which precede, are the necessary steps to others, in advance.

The same method of proceeding, is requisite in teaching, not

only every branch of natural science, but the principle of ethics, and the doctrines of Christianity. All these are addressed to our reason. They are to be received on evidence. And those propositions, on each of these subjects, ought first to be taught, which will most facilitate the introduction of others.

But further, it is necessary that truth be so presented, as not only to be readily understood, but in such manner if possible as to excite no prejudice. Therefore, it ought not to be exhibited in connexion with anything low, extravagant, and disgustingnor even, if it may be avoided, with any other truth, against which strong prejudices are known to exist. Agreeably to this, it is asserted by an author, well known to you, "to be one of the most essential objects of education, by watching over the impressions which the mind receives in early life, to secure it against the influence of prevailing errors; and, as far as possible, to engage its prepossessions on the side of truth." Now, the accomplishment of this object may be expected just in proportion as the human mind is analyzed, and its different powers, especially its principle of association, distinctly known.

Besides, religion, or what is strictly speaking denominated moral character, is by no means, made up of intellectual assent to certain propositions. A man can no more be religious, than he can be amiable, obliging, or compassionate, merely by the force of his understanding. Religion requires, that the will, the affections, and imagination should habitually obey the dictates of this presiding power. A knowledge of these faculties is, therefore, necessary not less for the moral or the religious instructor, than for those who excite to literary research, or direct the scientific inquiries of youth.

According to the definition I have given, few descriptions of men can be said to act in a capacity more public, than legislators-those who form the constitution, or the subsequent laws of a State. By these will be affected, in a greater or less degree, the safety, property, and morals of all the individuals in a community. Some forms of government, and some political institutions are better for securing happiness, peace, and virtue, than

others. Now, it is obvious, that all forms of government and civil establishments are intended to operate upon mind—to influence and control the conduct of intelligent agents. It is necessary, therefore, that they who frame them, should be acquainted with the principles of mind. In forming civil establishments, a knowledge of intellectual philosophy is the more necessary, as there is a defect in experience. The natural philosopher, taught by a series of well conducted experiments, may be perfectly confident, what will be the result of certain compositions. But, if his experiments have been heedlessly made-or if he is doubtful whether his present ingredients are the same, or mixed in the same proportions, as on former occasions, the result will be wholly uncertain. This kind of uncertainty will attend every experiment, in the result of which, human choice. is implied, and will be increased in proportion to the number of minds, on which such result is depending. Now, no two nations were ever found, in character and circumstances perfectly alike. And, therefore, though experience must be of vast importance to the statesman, there is always uncertainty in arguing from the condition of one nation to that of another. Hence a knowledge of intellectual philosophy is necessary to enable him to estimate the difference, as to result, which will be produced by this difference of circumstances.

There are other views of the subject, which will lead to the same opinion, as to the connexion between legislation and a knowledge of the human mind. It is the object of every enlightened statesman, to make it the interest of each to pursue that course, which will advance the public interest. Now, as punishment is an evil, designed to counterbalance the supposed advantage of doing wrong, the idea of punishment ought to be intimately connected with that of crime. And the more clearly this connexion is seen, the less frequently will occur either crimes or punishments.

That civil establishments should be adapted to the nature of man, is necessary alike to their utility and duration. When a government is built on ignorance, prejudice, or the interest of a