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tions must be eradicated; for they too may be so far indulged, as to countervail the most imperious dictates of morality.

We come to the conclusion, that the love of praise is not to be extirpated; but forever to be kept subordinate to the glory of God, and the interests of his empire.

When, therefore, we hear Cicero professing a regard for "the consenting praise of all honest men, and the incorrupt testimony of those who can judge of excellent merit," we find nothing to condemn. "It is not beneath a man of the greatest dignity and wisdom," says the profound Edwards, "to value the wise and just esteem of others, however inferior to him. The contrary, instead of being an expression of greatness of mind, would show a haughty and mean spirit."

But when we hear this same Roman orator declaring, “that there is not an instance of a man's exerting himself ever with praise and virtue in the dangers of his country, who was not drawn to it by the hopes of glory, and posterity," meaning hereby the approbation of posterity, we cannot fail to perceive, that talents, the most surprising and various, and under the highest possible cultivation, are inadequate to discover, without celestial light, the only true and solid ground of moral duty; and to apply to the most enlightened among the heathen moralists, the words of the poet :

"Tanto major famæ sitis, est quam Virtutis ; quis enim virtutem amplectitur ipsam, Præmia si tollas."

The love of reputation will contribute to the correctness of morals, so long as the latter is in good repute. And, considering how much the understandings of all men approve what is right, and how much it is for the interest even of the vicious, that others should act with integrity and good faith, it is hardly to be presumed, that virtuous deportment will ever be generally, or extensively disreputable. A comprehensive regard to the opinions of men, especially in countries where Christianity is taught with tolerable clearness, will always, therefore, it may

be presumed, tend in a greater or less degree, to promote regularity of life.

I am speaking, you will observe, of conduct externally correct and virtuous. But even in regard to this, the unrestrained love of popularity may lead to consequences, most to be deprecated. For, though it is true, that mankind in general, however vicious, do not approve vice in others, it may be your misfortune to associate with many individuals, whose passions, prejudices, or interest will lead them to praise what is wrong, and condemn what is right. You may reside in places, where, not indeed the great principles of morality are denied, and their opposites applauded; but where many customs, inconsistent with Christian morals, are supported by universal suffrage. And, though the consenting opinion of enlightened and good men of various ages and countries can hardly be supposed erroneous, on practical subjects; the opinions of individual good men are by no means an infallible guide. They may so connect their own interest and that of their party, with the great interests of probity and truth, as to suppose whatever is favorable to the one, cannot fail eventually, of advancing the other.

It is evident therefore, that were you allowed to make external correctness your ultimate object, the love of character, though a valuable auxiliary, would not secure you from danger. How much less, when it is considered, that in the divine estimation, your intentions and disposition are the only measure of good or ill desert.

Should you, as you doubtless will on many occasions, be in danger of violating conscience by the sacrifice of duty to human applause, resort instantly for aid to reason and revealed truth; set before yourselves the immutability of the divine character and law; consider whether retrospection on the praise of mortals will silence a conscience, which imminent death has rendered tumultuous; and whether those who have been for many centuries, suffering a retribution, are now consoled by reflecting on the splendor or popularity of their crimes.

To seek reputation, not for its own sake, but for the benevo

lent purpose of rendering greater services to God and your country, is unquestionably an act of virtue. To this your obligations are as solemn and powerful, as to any other duty of benevolence or piety. Let me remind you, that reputation is a plant, delicate in its nature, and by no means rapid in its growth. It will not shoot up like the gourd which shaded the prophet's head; but, like that same gourd, it may perish in a night.

To secure solid and endless glory, a principle of moral rectitude is indispensable. In this there is vigor, uniformity, and duration. It varies not with human opinions. It is the same, whether it appear in the beggar, or the prince; in the man of rustic or cultivated manners. It is the same in deserts and in crowded cities-in the camp and the pulpit, the work-shop and the forum. It is the same, whether on the earth beneath, or in the heavens above. If there are, in the extreme parts of the universe, intelligent beings, whom God views with approbation, they are influenced by the same principle which governs virtuous men. No matter what forms they possess. No matter how many suns or systems lie between, they belong to the same family-there is an essential uniformity in their characters, and their motives, in their objects of love and aversion.

The principle of which I am speaking, whether it be called benevolence, the love of order, fitness, or rectitude, is law not only to all dependent virtuous beings, but to their divine Sovereign. Under its influence he exerts his intelligence and power. It is this alone, which renders his own character lovely.

Young Gentlemen,-To urge your attention to religion, and to the scenes of an opening eternity, is a duty which I owe to your parents and to you. At this anniversary there are circumstances, which would render the omission peculiarly criminal. The grave has been recently opened to receive one from your number. He, who would have shared with you, the anxiety and the honors of this day, is now reposing beneath the clods of the valley. He has entered upon a state, in which other connexions and other employments engross his attention. He holds that

Lewis Page, of Readfield.

station under the government of God, which infinite wisdom and benevolence ordained. By what is he distinguished from us? in dying? No-but only in dying first.

"Noctes atque dies patet atri janua Ditis."

Let me recommend to you a close attention to the sacred Scriptures. With these no writings can be compared, as to the clearness with which they exhibit the condition, the character, the duties, and destiny of man. They will teach you what relation the present life bears to another. They will inform you how to use your powers, whether natural or acquired—even in His service, who redeemed the world by the blood of his Son. Endeavor to obtain deep and correct views of these divine oracles. It is not enough that they obtain your intellectual assent. It is not enough that you praise their sublimity, and the purity of that moral system which they inculcate; you must be so imbued with their spirit and their principles, as to become new creatures in Christ Jesus. Then shall the influence of religion be felt in every stage of your mortal existence. It will repress your passions-moderate your too sanguine hopes-prevent despondency, and diminish fear—and teach you to rest on the eternal Providence of God. It will shed light and glory round a dying bed, and secure you admission into that world, where "there is no more death, nor sorrow, nor sighing, but where all tears shall be wiped away from all faces."

ADDRESS,

DELIVERED AT THE COMMENCEMENT IN 1812.

Young Gentlemen,

It has been long since remarked, by one, whose discernment has never been called in question, that "the constitution of human creatures is such, that they are capable of becoming qualified for states of life, for which they were once wholly unqualified." The human mind, no less than the body, is susceptible of great changes, from the circumstances, in which it is placed, and from the attention and culture which it receives. It is on these well known facts, that the whole system of education is founded; and, in proportion as this susceptibility of change in the human mind is greater or less, is the importance of education decreased or augmented; and in proportion to our belief of the alteration, which may be produced, either in the direction or strength of the different mental qualities, will be our cheerfulness and ardor in their cultivation.

The youth, who is easily persuaded, that he has received from nature a treacherous memory, esteems as fruitless, all endeavors to cherish or invigorate that power. If he finds in his fancy neither exuberance nor vivacity, despairing of eminence in any department in literature, in which imagination is required, he concludes that if success of any kind awaits him, it is to be met in those studies, in which the intellect is alone employed. If he finds, in relation to those sciences, in which numbers and quantities are concerned, less readiness, than is displayed by VOL. II. 54

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