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fession, the more numerous will its relations appear, and the greater, by consequence, will be the number of objects, which may be rendered subservient to it.

I would by no means, encourage you to form romantic or extravagant expectations. But there is no impropriety in a young man's aiming at a point of excellence, to which persons of his condition and talents have not usually attained; because the best use is seldom made of all the powers, which are given. An elevated stand, constantly in view, will stimulate to corresponding efforts. "To the exaggerated conception of eloquence which perpetually revolved in the mind of Cicero," I use the words of an author, with whom you are all familiar, "to that idea, which haunted his thoughts, of aliquid immensum infinitumque; we are indebted for some of the most splendid displays of human genius; and it is probable, that something of the same kind has been felt by every man, who has risen much above the level of humanity, either in speculation or action."

In addition to the preceding remarks, I would observe that different shades of character are formed not only by different professions, but likewise by different offices and situations in life; and though rules of morality are the same to all men, there are certain things of minor consideration, in regard to which, precisely the same deportment is not in all men equally proper. That, which in one character passes without any just animadversion, would not in another be thought either prudent or decorous. Attention to times, places, and circumstances is as essential to that harmony of character, without which no person, whether in conspicuous or obscure life, can accomplish all that good, which is placed within his power. Your obligation, therefore, to regard decency and propriety, even in respect to actions, in themselves indifferent, becomes in this view of the matter strictly moral. So thought Paul, who inculcates on his disciples "whatsoever things are of good report."

But, though it is suitable, that there should be, in this life, a diversity in human pursuits, and the distinct parcels of character, so to speak, should be selected and arranged, in such a manner, as to produce a consistent and uniform whole, the par

ticular characters, thus produced, are to be made strictly subservient to a more general object; I mean the glory of God, and the happiness and virtue of mankind.

In building a palace or a temple, the various parts are assigned to different hands; the immediate object is to finish that part, which is allotted to each. But, the ultimate and grand design being to complete the edifice, each part becomes important no otherwise, than as it contributes to the strength, symmetry, and beauty of the whole. The obligations of man as a rational and free agent, are, in no degree, dependent on his office, his rank, or employment. Particular actions become duties according to the varieties of human life; but as to moral feelings, as to the end, which men are bound to pursue, religion, whether natural or revealed, admits no diversity. It is the same to him whose brow is encircled by the diadem, and to him who roams the forest, and seeks shelter among its rocks and caverns. It is the same to him, who commands armies, and him, who, to use the language of a Christian poet,

"Trains to glorious war,

The sacramental host of God's elect."

Whether your lives be spent in action or study, you owe them to God, and to those interests of virtue, and order, which are now protected, and will be finally secured, by the perfections of his nature. Harmony of character will never be perfect, nor very extensive, until there be a fixed moral principle; a cordial, as well as intellectual assent to the Christian religion. Determine not to violate the principles of reason and virtue. Whatever objects appear themselves to your judgment, as permanently valuable, let them be pursued with inflexible resolution. Dispel that mist, which gives unnatural magnitude to things present, and prevents any distinct vision of that which is future. The present will soon be past, and the future will be present.

As by retiring from academic walls, and presenting yourselves somewhat more conspicuously in the view of society, your sphere of action will be enlarged, permit me to remind you, that the period will soon arrive, when you will be introduced to scenes vastly more important and extensive.

Though the term of human probation is so short, that on earth we scarcely commence our being, yet even in this state, we form a character, to which eternity itself will but give enlargement, and durability.

In your progress through life, you are permitted to cherish hope, but are not allowed to make presumptuous calculations on the years to come. In the premature death of an instructor, on whose whole deportment, religion shed a lustre, mild and clear, and beneficent; to whose memory friendship has, this day, delighted to bring her copious offerings, we have had a painful comment on the words of inspiration: Thou destroyest the hope of man. But as believers in revealed religion, as disciples of Him, who is the resurrection and the life, we are encouraged to direct our eyes to the hill of Zion, on which grows neither the yew nor the cypress.

Young Gentlemen,-We wish to see, in your characters, all those qualities, which are essential to our natures, mingled and softened, invigorated or restrained by the potent influence of Christian piety. Be kind and affectionate without weakness; humble without servility; and prudent without duplicity and artifice. Maintain an independent spirit and unsullied integrity, without offensive and boisterous manners. Discharge your duty to society without being contaminated by its vices. Cultivate a temper uniformly cheerful, resulting from reflection, and not from the want of it; a cheerfulness, produced by a firm confidence in the wisdom, beneficence, and activity of that Power, by which the universe is governed. Recognise this power in every occurrence, and not less in the fading of a leaf than in the fall of an empire. Commence and maintain a life of Christian virtue, and rest assured, that, whatever changes may await you on earth, and whatever untried scenes may be presented in that state, which is now invisible: neither death, nor life, nor things present, nor things to come, nor height, nor depth, shall separate you from the love of God.

• Frederic Southgate, A. B. Tutor, who died May 29, 1812.

ADDRESS,

DELIVERED AT THE COMMENCEMENT IN 1814.

Young Gentlemen,

In the composition of human beings, we distinguish the body, the intellect, and the heart. The cultivation of these, demands our attention in proportion to their respective importance. Of bodily powers, agility and physical strength are the principal, if not the only, constituents. By the intellect we perceive, compare, abstract, and form conclusions. Their province extends to moral, not less than to other relations. Moral ideas, together with their relations, are as truly objects of intellect, as are ideas of number or quantity. Perceiving these relations, we discern the reality of duty and the fitness of actions. But though the obligations of virtue are discerned by the understanding, the understanding is not the seat of moral virtue. There is no conceivable state of the intellect, of which we can predicate either virtue or vice. Moral dispositions or affections, are distinct from the understanding; and in these consist whatever, in accountable beings, is worthy of praise or blame.

On this distinction are grounded those few remarks, which the present interesting occasion gives me an opportunity of addressing to you, relative to that union, which ought ever to be maintained between piety and good morals on the one hand, and literature and science on the other. Mind, however capacious, if perverted, does not raise its possessor so much above brute animals, as it leaves him inferior to the man of moral goodness

So long as the moral character is debased, I know not whether it is desirable, that the intellect should be improved. Knowledge gives power, which is injurious or beneficent, according to the manner in which it is used. Physical strength will be dangerous, if guided by brute impulse; but infinitely more so, if under the direction of perverted intellect. Give to the tiger human sagacity, and after having desolated the forest, he will invade the habitations of men, and form a wilderness for himself in the midst of rich plantations or populous cities. Give to the leviathan intellect proportionate to his bodily powers, and navies will no longer dare to traverse the ocean.

But you may ask, whether reason does not applaud virtue ; and whether the latter will not be cherished, in proportion as the former is improved? I answer, that reason does unquestionably applaud virtue; and, the more the science of ethics is studied, and the relations of man examined, the more clearly will appear the reality and strength of those obligations, which bind man to the Author of his being. But particular subjects may be neglected, while the intellectual powers in general are highly cultivated. The use made of the intellect, will depend on the moral character. If that be corrupt, there will probably be a disinclination to those subjects, which lead to conclusions unfolding either the turpitude or the consequences of vice. In the character of a man of study, it is no more implied, that he is versed in the theory of morals, than that he is an adept in botany, mathematics, or political economy. Gross ignorance of moral truths is sometimes betrayed by those, who, in many of the walks of science, have left ordinary men far behind; and the obligations and duties of life are not only better discharged, but as well understood by the unlettered cottager, as by some, whose time has been assiduously devoted to study. With the former, morality may have been the only subject of investigation. With the other, it may be among the few which have been overlooked.

But, with whatever attention or success the science of virtue may have been explored, the reality is a distinct object; and

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