gentle condescension and winning courtesy draw all hearts to themselves. Then would they, in patriotic zeal and unwearied effort for the public good, endeavour to rise in desert above their fellow men, as in station too they are placed over them. Then would they see that hereditary honours are given to be kept fresh, and gilded anew with worthy deeds that they are to be additional motives to exertion, not substitutes for it-reasons for outrunning others in the race of improvement: not grounds for being content to remain lagging behind. Then would the rich, blessing the Giver of all good that He made them Stewards of his worldly treasures, and dispensers of his plenteous store, endeavour to execute their trust to the glory of Him who has committed it to them, and to the good of their fellow men. Then would natural abilities be felt indeed to be precious means of good-a glorious inheritance to cultivate and improve-an awful charge to neglect or abuse. Then would each, whatever was the gift with which he was endowed, rejoice in it with fear-improve it with diligence-exult, not in its possession, but in its use; and dread to stifle or misapply that, which was given him by God "to profit withal."

This is undoubtedly the Christian view of the case. As undoubtedly the natural tendency of the heart of man is to encourage directly the contrary feeling. Indolence and vanity conspire to cherish

the disposition to exult in gifts, rather than in graces; and to boast ourselves of that, which is indeed a power and opportunity of good; but which becomes good itself, only according as it is employed and if perverted to evil, for glory becomes a shame, and for praise condemnation. Thus do we not too often see that the great, blind to the truth, that true greatness consists in making their high station the conspicuous beacon of Christian virtues, like a city, which being set on a hill cannot be hid, vainly boast themselves in power, and dignities, and noble names, even at the very moment that they disgrace them by unworthy conduct? Does not wealth often exhibit a yet baser arrogance, even when most misemployed? Is not the possession of abilities the constant subject of vain exultation, without reference to the manner in which they are turned to account? Is it not the case, that there are few persons, who would not prefer the reputation of great abilities, even if misapplied, to that of moderate abilities well employed? How many are apt to show this even in speaking slightingly of their own diligence, which is in their power, in order to magnify those talents which are not! Who has not heard the language, "I could have done better had I pleased"— "I took no pains about it"-"I did it without any trouble"-used for the purpose of exalting those natural talents, with which God has entrusted us,

at the expense of the improvement of them, which should be our great concern? What is this, but to boast that, having advantages, we are not better for them; and that we are not making the use we might have done of the abilities God has given us?

Better is it to want the gifts, which the divine goodness bestows, than thus to make them the instruments of our own condemnation. Better is it, to lack intellectual power, than not to employ our intellect to the glory of God. Better is it to be without worldly honours, than to possess them in vain. Better are weakness, and meanness, and poverty with the blessing of God and heavenly hopes, than rank, and authority, and wealth misapplied here on earth, and therefore cursed hereafter with the just sentence of eternal wrath.

It is useful thus to try, even in small points as well as in great, how our conduct will bear the test of the principle of my text. It is useful, whatever may be our lot in life, or whatever the measure of the advantages we enjoy. These, be they what they may, are very variously bestowed by that Almighty Being, who has framed one harmonious system by a combination of parts, whose union is founded on their mutual wants. In order that these parts might be necessary to each other, it needed that the gifts of God should be distributed variously among them. In order that this various distribution be effectual for the purposes of the

Almighty, and in accordance with his justice, it needed the knowledge, that our future lot would depend not on the possession of gifts, but on their improvement. In the assured belief of this he, who has least, may thank his Almighty benefactor that to the due employment of that least is attached an imperishable reward; and he, who has most, should feel as a constant motive to diligence, (and well is it, if it be not also as a cause of shame) the awful truth, that to whom much is given of him will much be required.

And now, my brethren, leaving such considerations, which apply in a different measure and degree to different individuals among us, let me, before I conclude, bring home the above principle to a point of the highest interest, and one which equally concerns us all.

When the question is asked—" What advantage then hath the Jew? Or what profit is there of circumcision?" the answer of the Apostle indeed is "Much every way:" but he adds "chiefly because that unto them were committed the Oracles of God." Now this chiefest advantage has been given too to us, and the sense of it should come home to our bosoms with no ordinary force. To us have been committed the Oracles of God.

I do not now mean to speak of this in that general sense, in which in common with all Christian nations we are blessed with the knowledge of re

vealed truth. Nor again in that sense, in which, in common with all Protestant churches, we have the full and free use of the whole word of God. Nor yet that, in which, in common with all our countrymen, we enjoy in a measure beyond any other nation the extensive and cheap diffusion of the Scriptures, by which they are placed within the reach of even the poorest among us. But I mean in a sense, in which in this, our place of education, we have advantages, which other Universities do not enjoy in the same degree. To us, as an University, and to our use, are committed the Oracles of God. Let us know and feel that this is our highest privilege-this our best engine, and means of good.

Far be it from me to undervalue the advantages which we possess in other respects. Far be it from me to think lightly, or to speak carelessly of those many blessings, which a gracious God has given us, and which the enlightened munificence and pious liberality of men of former days have been his instruments to bestow. Let us value, as we ought to do, our long established inheritance of learned fame. Let us prize as our own possession the bright memory of those who have gone before us, and by their virtue and their piety have hallowed these sacred seats. Let us feel it a privilege to tread the ground trodden by the great and glorious of former days-to breathe the

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