the hardihood and spirit of a man, than to interpose between the law and the culprit, a wilful violation of truth. Because my neighbor is so unhappily deserted of God, as to raise a seditious hand against the laws of the State, and would thereby bring ruin on myself, in common with every citizen, am I so strongly bound to him, that I should sell my conscience and hazard my soul to secure him from punishment? Must I sacrifice common honesty-must I meanly evade inquiries, because forsooth, himself and accomplices will be offended at my plain declaration of truth? It would be immaterial whether no laws existed, or whether all crimes were sure to be concealed. In either case, the transgressor would be exempted from fear, and from all restraint. Fear and restraint will, therefore, be diminished in proportion to the probability of concealment, and this probability will depend on the disposition which generally prevails, either to take side with the law, or with those who rise to oppose it. It is a circumstance extremely inauspicious, when students conceive the idea, that their interest and that of their instructors can be different and hostile-or that any infraction of college laws is so much clear gain acquired to themselves. The fact is, that whatever tends to the honor and advantage of the one, tends equally to the honor and advantage of the other. It is for the honor of government that the student should acquire knowledge, and be adorned with every moral and amiable accomplishment. Can the reputation, the utility, the best interest of the latter be promoted in a different manner? Sedition is not the interest of the student, nor is oppression the interest of government. Gentlemen, shall I take the liberty of introducing a few remarks relating to the studies pursued in this college? It is justly considered as part of a liberal education to obtain some knowledge of antiquity, heathen mythology, and heathen ethics. That volume, which we denominate "Sacred Scripture" affords us information, not only as to a period, concerning which we obtain light from no other source; but leads us back to the creation itself, showing the time when this event took place, its progress, and the circumstances by which it was attended. Besides the ancient mythology of heathen nations, it speaks of a different system of divinity, commencing with creation, and descending down through the space of four thousand years. It describes an extraordinary people-an extraordinary system of polity and morals. In addition to this it gives us very minute narration of a personage claiming to be the Son of God; whose life and doctrines were confessedly different from those of any other person on earth. Now, should we entirely leave out the matter of inspiration and divine authority, it would still be true, that there is not volume on earth whose claims on the attention of literary men are so strongly supported. But when we consider the Scriptures as given by inspiration of God; unfolding a system of grace to a world under condemnation; presenting to our apostate species the only conditions of eternal safety; a knowledge of these writings has a value which language cannot describe. I would respectfully suggest, whether some very general system containing the outlines of Christian theology, might not with advantage be considered as a necessary part of collegiate studies; and whether his education should not be considered as deficient, who has no particular knowledge of the facts and doctrines described in the sacred volume. Young Gentlemen, Students of this College By resorting to this place, you publicly declare that literature is your immediate object. In giving you an opportunity to be liberally educated, God has bestowed on you a privilege of high value. You are the objects of public attention, you are the objects of parental anxiety. It is in your power to do much honor to this rising institution-it is in your power to disgrace it. It is in your power to pierce with grief your affectionate parents, or to cause their hearts to sing for joy. Between these alternatives you cannot hesitate. Many students have most unhappily received the idea, that great genius and close application should never unite; and that dissipation and indolence are strong marks of superior intellect. This opinion is the legitimate offspring of depravity and dulness. If a youth possesses genius, should it be cultivated or neglected? Should he be learned or ignorant? If learned, in what way is his literature to be acquired? Will it come to him without his seeking? Does idleness give to the mind a certain susceptibility of knowledge? Will an acquaintance with antiquity--with the works of taste-with the language and government of former ages descend and rest upon him, while his mind is vacant of thought, or deeply engaged in profligacy and dissipation? If he acquire knowledge with ease, he is doubly criminal for neglecting the pursuit. If he do well with little study, what brilliant success would crown intense application ! It may not, indeed, be difficult for a person whose fondness for an irregular life is combined with vanity, to mistake his loose habits for marks of intellectual merit. But his acquaintance will be more incredulous-they will deny his pretensions, till he bring forward some stronger proof-they will demand that his high talents, if such he possess, be cultivated, and applied to some useful purpose. But though many motives may with propriety be exhibited in favor of studious diligence and correct morals, nothing can ensure these but the commanding voice of religion. That not only shows the creature's obligation to devote his talents to the Being from whom he received them, but it awes the mind, restrains a wandering imagination, and concentrates the intellectual powers-thus preparing the soul for the most successful application to any subject. I entreat that you would, by no means, imbibe the opinion, that persons of different ages and variously stationed in life are to be regulated by different systems of morality. Our obligations to the Supreme Being commence with our moral agency, and continue forever. The divine law is not repealed, nor is it suspended during the season of youth. There are no persons on earth more certainly bound to love their Creator, and to live VOL. II. 50 godly in Christ Jesus, than you to whom I am now affectionately speaking. To live without God is not the privilege of youth; it is the prilviege, (if such it can be termed) of those, and of those only, on whom the gifts of reason and conscience were never conferred. Whether we shall exist accountable beings or not, is a matter which our Creator does not submit to our option. It is not left for us to decide whether we will receive our destiny among the rational, or irrational part of the works of God. We cannot annihilate our accountability, nor get free from it a single hour. We must exist, whether we will or not, and take the eternal consequences of those characters which we now form. In your pursuit of learning, as well as in your ordinary behavior, consider the relation which every action has to your character and happiness in the present state, and to your honor or dishonor in the world to come. It is undeniably the part of wisdom, not mainly to consult the present hour, but to take all consequences, all future scenes into view, and whatever youthful ardor may dictate, the time advances when there will be, on the subject of human conduct and human feelings, but one opinion. The high and the low, the learned and the ignorant, the illustrious and obscure, the sober and the gay, will be alike convinced, that "the fear of the Lord, that is wisdom, and to depart from evil, that is understanding." I cannot persuade myself to close this address, without adverting to an idea already suggested, that the government of this college have no interest different from yours; and that you, of course, cannot possibly have an interest hostile to theirs. They will require nothing of you, which, under the like circumstances, they would not require of those whom they love most tenderly; —even of those, towards whom they feel a parent's fondness. They would not, without necessity, give you a single mortification, nor a moment's pain. They wish to see you virtuous, happy, and honorable. If, at any time, they should be under the distressing necessity of punishing, which necessity, may divine grace prevent, they will not act from a vindictive spirit, but from a sense of duty to the public, and to that Being, to whom they, as well as you, must give an account. Finally; may the government and the students of this sem inary alike feel their dependence on the Almighty. "Thou art the source and centre of all minds, |