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every just undertaking, purify your hearts by his word and Spirit -place underneath you in the hour of death, the arms of his mercy and grant you a place among those "who love the appearing and kingdom of Jesus Christ."

ADDRESS,

.DELIVERED AT THE COMMENCEMENT IN 1811.

Young Gentlemen,

We now experience emotions, not dissimilar to those, which were felt by your parents, when, to form a connexion with this seminary, you retired from their presence and tuition. They could not contemplate, without anxiety, your removal from them at a season, when youth rendered you peculiarly sensible to temptation, and your powers of resistance had not been sufficiently tried. At present, though your ability to maintain a correct, moral, deportment is increased by acquired knowledge and additional years; the extent of your responsibility is, by these very advantages, enlarged. Having more information, you have, by consequence, power and influence, either to improve or abusé.

Instead of a general repetition of those cautions and moral precepts, which have so frequently been given, I would direct your attention to a single principle, the influence of which is universal; but peculiarly strong on persons in early life; I mean the love of praise.

To know, in what manner, this principle is to be treated, it is necessary to ascertain its nature. If it is morally good, it is by all means to be cherished; if morally bad, it must be exterminated. But if it is neither the one, nor the other, it may be regulated according to its utility.

VOL. II.

53

I remark in the first place, that the love of praise is not morally good. It is common, in some degree, to men of all characters, and by no means proportionate to the state of moral feelings. The man, most habituated to deep practical views of Christian morality, has a breast, far less agitated by the desire of human applause, than the youthful, adventurous warrior, of whose calculation the matter of duty and virtue makes no part. Now if the love of praise is, in itself, morally good, the stronger it is, the more, other things being equal, will there be of moral goodness; or, if it is the result of moral goodness, when it is strongest, the heart must of necessity be most virtuous.

ence.

Besides, if this principle were, in strictness of speech, virtuous, there could be no danger in resigning ourselves to its influBut that there would, in doing this, be the highest degree of danger, can be doubted by no one who reflects on those splendid characters, whether in ancient or modern times, "whose ruling passion was the lust of praise." To persons thus impelled by ambition, the Roman satirist attributes the fall of his country:

"-Patriam tamen obruit olim

Gloria paucorum, et laudis titulique cupido."

But you will probably be told, that these exorbitancies proceed from the excess of a virtuous principle.

By virtuous principle must be meant, either virtue itself, or something distinct from it. If the latter, that is, if the love of praise be something distinct from virtue, it is precisely what I am endeavoring to inculcate. But if by virtuous principle be meant virtue itself, the assertion is, that moral evil proceeds from an excess of moral goodness. Now moral goodness consists in conformity to the requirements of our Creator. It is, therefore, just as absurd to tell of excess in virtue, as to speak of excess in the straightness of a line. It is just as absurd, to say that exorbitancies can arise from the excess of virtue, as to say, that two lines may coincide so precisely, as not to coincide at all.

But, if the love of praise be not virtuous, you are ready to ask me, with some ardor, whether it be vicious? I answer, it is neither the one nor the other; but is it to be ranked among those native propensities of the human mind, which have in themselves no moral character, such as the social, parental, and filial affections, and the love of happiness. Were the principle of which I am speaking, criminal in itself, appeals would not have been so frequently made to it, in the sacred Scriptures: A good name is rather to be chosen than great riches, and loving favor, rather than silver and gold. Them, that honor me, I will honor; but they who despise me shall be lightly esteemed.

If the love of praise be not a moral quality, it is to be cherished, governed, or exterminated, as the effects, resulting from it, are favorable or injurious to the virtue and peace of society. That much use is made of the principle, in all governments, from that of a private family, to that of an empire, cannot be questioned. The first law made known to a child, is the will of his parents; and the sanction of this law is their approbation or displeasure. If this approbation were never expressed, or, what is in effect the same thing, if the child had no regard to their opinion, it requires not a moment's reflection to be convinced, that the habits of childhood would be far less correct than they are at present; and that the relation between parents and children would be far less interesting and delightful.

In civil governments the love of praise is distinctly recognized; and dishonor is considered a punishment, no less than amercement, or bodily mutilation. Regard to character supersedes the necessity of an indefinite multiplication of statutes and punishments. And, in respect to external decency and correctness, it is a substitute for moral principle, poor indeed, but decidedly more effectual, than any other.

The influence which it has on youth, who associate for literary or scientific purposes, is clearly perceived, and is felt, perhaps, in a greater or less degree, in every literary exercise.

By those who condemn all appeals to the principle of which we are speaking, it will be said by way of objection, that a sense

of duty ought to supersede the necessity of all other motives; and, that when we appeal to the love of praise, we do but strengthen and inflame a principle, which is acknowledged to produce, on many occasions, the most dangerous effects. It is readily conceded, that a sense of duty-a regard to the divine law, ought to be the predominating motive of every action; and that no actions, originating from other motives, will, at the final decision, receive either reward or approbation. If all men were what they ought to be, and were not, as they doubtless are, in a state of moral degradation, other motives, perhaps, than a sense of duty, would not be necessary, either to stimulate or restrain. But if a great proportion of mankind are destitute of this inward affection for virtue, this love of duty for its own sake, and yet there are no other propensities, which may lawfully be resorted to, all government, all restraints, and successful persuasion, are clearly at an end. Indeed, human laws, sanctioned as they are by temporal penalties, which bring into action either self love, or the love of character, must, on this supposition, be abrogated, as having an immoral tendency. But what would the objector say to divine laws, the most of which are sanctioned by the rewards and punishments of a future life, and some of them by advantages or evils, to be enjoyed or suffered in the present? But especially, what would he say to those many addresses in Scripture, which are expressly directed to the love of reputation and the fear of shame? Two of these passages have been already mentioned; in addition to which, we might notice our Saviour's caution to his disciples, not to obtrude themselves into elevated places, lest they should receive public dishonor; but to choose rather the lowest seat; in which case, any alteration that might be proposed, would be noticed to their advantage.

But though the authority now adduced, is paramount to all others, and perfectly decisive, it may not be amiss to observe, in answer to those who would extirpate the love of praise, because it sometimes grows into a criminal and desolating ambition, that, on the same principle, the social and parental affec

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