few, as soon as the people are enlightened, there will be a revolution. But if accommodated to the nature and powers of man, and founded on the broad principle of justice, it will be the more stable, as light increases.

Nearly the same observations will apply to all benevolent and moral institutions. As these are intended to operate upon mind, they must have their foundation in a knowledge of its principles. Besides, to the character of an, able statesman, it is obvious, that the power both of speaking and writing is necessary. This power implies not only the possession of a cultivated mind, but knowledge of mind in general.

The same knowledge is requisite to a right estimate of evidence, whether exhibited before deliberative assemblies, or used in judiciary trials; whether relating to historical facts, or the common intercourse of life.

In fine, the possession of intellectual powers, is that, by which men are chiefly distinguished from brute animals; and to the cultivation of these powers we owe the whole difference between the savage and civilized state. From mind originates advancement in knowledge, improvement in arts, the blessings of government, and all national changes, whether for the better or worse. It is, indeed, the vast machine by which the greatest events of the universe are brought into existence. If so, it ought to be well understood, that its powers may receive a suitable direction.

Nor should it be forgotten, that for prosecuting studies of this kind, all men have peculiar facilities. To acquire knowledge in various branches of natural science, expensive preparations are requisite. They can be pursued only at particular places, or at certain seasons. For the study of mind, you need not, like the astronomer, erect an observatory; nor, with the chemist, repair to the furnace, or provide retorts, and tests, and solvents; nor with the botanist, need you collect the vegetation of every climate. The whole apparatus and subject of examination are contained within yourselves. The process is forever going on.

Wherever there is thought and volition, there is interesting matter for intellectual research.

You may ask in this place, whether, by becoming well versed in the philosophy of mind, a person does not acquire a dangerous power-and whether, if Fenelon, Pascal, Bacon, Locke, Addison and Burke employed their powers, whether of reasoning or eloquence, with intention to enlighten and amend their species, others may not, through the same medium, assail the morals, and corrupt the heart. Unquestionably they may. And so may strength and soundness of body be employed for purposes of violence and terror. Still neither impotence nor diseases are objects of desire.

An enlarged acquaintance with human powers, or even the possession of them, is dangerous, when directed by no moral principle. Without this, it were better to be any thing than a rational being. Your intellectual powers, let me remind you, will survive the most durable objects of the material universe. They will not, like these, wax old, or be impaired by time; nay, the revolutions of eternity will but add to their vigor and comprehension.

There will be a clearness of perception, corresponding with their enlargement. Your relation to God, the nature of human obligation, and the difference between virtue and vice, will be subjects neither of investigation nor cavil. The friends of vir

tue will then experience that peace and overflowing joy, which arise from an intimate and near view of its obligation and good desert, and of the unchangeable approbation of its Author. The conflict, on the other side, which is now maintained in vicious men, between reason and inclination, will then become intolerable; when reason shall have acquired immortal strength, and vice unchangeable dominion.

There are two courses, young gentlemen, both as it respects intellectual and moral attainments, now presented to your choice; and in regard to which, I pray God you may feel no hesitation.

As to the powers of intellect, by neglecting them, or by en

gaging in pursuits in which they have little exercise, you may, and that, perhaps, with more rapidity than you imagine, erase from the memory whatever valuable impression it has received, during that course of education, which is now at a close. You may, on the other hand, consider your present acquirements, only as an encouraging commencement of a studious life. "I have always believed," says the author of letters attributed to Ganganelli, "that the honor of possessing an immortal soul, was the greatest possible glory." If you view the matter in the same light, and consider mind, as an invaluable deposite, for the preservation and use of which you are accountable-if, with systematical assiduity you make it more rich, and solid, and brilliant, at the end of every year, than it was at the beginning-if you form an increasing attachment to books and to literary men, the time may arrive, and certainly will arrive, if life be prolonged, when you will look back on your present acquisitions, as you now reflect on the first elements of education.

As to moral attainments, the two courses are equally different. I consider, that this day, there is formed a crisis in your life and character. From this time you may pervert every acquirement and every talent, using both to propagate error, and to bear down truth, order, and correct manners. Or, on the contrary, you may now resolve to use whatever powers you have, or whatever influence you may acquire, to discountenance ignorant delusion, false principles, profligate habits, and impiety; to promote good learning, and whatever tends to the stability and improvement of society, or to secure the immortal interests of man. But on the present occasion, let me urge you to look, not exclusively either to respectability of character, or services, which society may claim from you. If mind is imperishable, you have a personal interest at stake, of greater value, than the limited happiness of communities or nations. Christianity opens to you a boundless prospect. It coincides with enlightened, unbiassed reason, both as to its commands and prohibitions. In this religion, you will find a friend most constant and powerful,

or an enemy, bold, active, and unrelenting. It neither professes, nor tolerates neutrality. It now offers you its clear light and its rich consolations. May your improvement of the one, ensure to you the unlimited possession of the other.

ADDRESS,

DELIVERED AT THE COMMENCEMENT IN 1817.

Young Gentlemen,

SHOULD the present address contain little more, than remarks which have been frequently made to you, during the time of your connexion with college, I may still, perhaps, be permitted to hope that the occasion will impart to them a peculiar interest. Instead of giving you a system of rules and counsels, which, did the time permit, might seem not unsuitable to the present crisis, I shall limit myself to a very few particulars, relative to intellectual improvement, social intercourse, and your duties as citizens and Christians.

Without denying what the analogy of nature abundantly suggests; viz. that powers of mind are unequally bestowed on men, it is important to observe, that the principal difference in the success of those, who engage in pursuit of knowledge, may traced to that diversity in which they possess the powers of attention and perseverance.

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Men of ordinary minds, when their attention is strongly attracted to a particular object, are known to acquire knowledge with a rapidity, of which they were previously thought incapable. If a man is called to defend a favorite opinion in theology, morality, or politics, he frequently displays unexpected acumen, address, and dexterity. The reason is obvious. His feelings are aroused. Far from finding it laborious to fix his