—Which when the Apostles Paul and Barnabas heard of, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We are men of like passions with you, and preach unto you that ye should turn from these vanities unto the Living God, which made Heaven, and Earth, and the Sea, and all things that are therein: Who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good; and gave us rain from Heaven, and fruitful seasons, filling our hearts with food and gladness.

A DISCOURSE upon Natural Religion in an university professedly under christian instruc­tion, and by a minister of Christ, appears to some, if not criminal, yet highly improper. They have an idea that Natural and Revealed Religion are opposed to each other, and mutually destructive. It is a mistaken idea: They are to be conceived rather as different rays of light from the Great Source of Under­standing, which conjoin to promote the same most valuable design—the information, virtue, and happiness of mankind. The honorable Founder of this Lec­ture had this conception when he established it. The Trustees, who carry into effect his will, and the Uni­versity, who introduce the lecturer to their chapel on this occasion, mean not thereby to weaken religion, but yield her support.

[Page 6] WE have in the Christian Apostles Paul and Barna­bas a noble instance of zeal in maintaining a belief in the being and government of God, the most essential principle of Natural Religion. They were now in Lystra in Lycaonia, indifferent to their ease and per­sonal safety, could they but be the instruments of en­lightening the ignorant in the nature and obligations of religion and virtue, more fully taught and establish­ed by Jesus Christ, the most eminent preacher of righteousness who had ever visited mankind. Endued with divine power, that they might the more success­fully effectuate the important ends of their mission, they exerted it "on one impotent in his feet, being a cripple from his mother's womb." They said to him with a loud voice, "stand upright on thy feet: And he leaped and walked." The inhabitants seeing what Paul had done, were affected with lively admiration; and conceiving the fancied beings above, whom they adored, only capable of such astonishing acts, "they said one to another, the gods are come down to us in the likeness of men." This idea made so deep an im­pression on their minds, "that they called Barnabas Jupiter; and Paul, Mercurius, because he was the chief speaker. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people." Vain and ambitious men would have been most highly gratified with the honor of being esteemed the su­preme God, or the interpreter of his will. Yielding to the flattery, they would cheerfully have been crowned with garlands, and permitted hecatombs of beasts to have been slain in sacrifice to their glory. But these primitive preachers of christianity were uneasy and sad [Page 7]with the proposal of honors which became only the great Creator and supreme Governor of the Universe. Moved with pity and indignation, when they were ac­quainted with their design, "they rent their clothes, and ran in among the people, crying out, sirs, why do ye these things? We also are men of like passions with you, and preach unto you, that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: Who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness."

To represent what Reason, when uncultivated or highly improved, says upon the important subjects of religion and morals; and if possible, brighten and con­firm our faith in its instructions, is the duty to which I am appointed on this occasion. In pursuit of this design, I ask your patience and candor. I fervently entreat, above all things, the guidance and benediction of the Father of Lights!

UPON the just idea of Natural Religion, and the consequences which flow from its maxims, I shall make several remarks, which I hope will be pertinent and in­structive. I would observe however before I begin, that there is no probability I shall advance a new con­ception upon these topics. The most I can do is to collect within the compass of a single discourse, some of those sentiments relative to them, which have the most powerfully affected my own mind, arranged in a diffe­rent manner, and expressed in different language. These truths have been collecting ever since men began [Page 8]to think; they have enlarged as they have continued to think; they would fill volumes were they all prop­erly detailed. Moreover, they form a common fund, from which any one may take the truths he understands, and can intelligibly explain, assured he makes no fur­ther use of the opinions of his predecessors and contem­poraries, than they have made of theirs. Indeed it may be truly said, there is scarcely a question in Natural Religion, which doth not frequently arise in the minds of well educated, and thinking persons, to which they do not return some of those different answers which are diffused through innumerable books.

WHAT IS NATURAL RELIGION? To this inquiry, answers will be made, differing with the char­acters of those who make them. The improved part of mankind, during modern periods most famed for lite­rary excellence, hath been divided into two grand sects, the friends and the opposers of Revelation. According to this distinction, they have given opposite explana­tions of Natural Religion. The friend of Revelation asserts that a complete code of this Religion contains all the truths relative to GOD, his nature, perfections, and government—to man, his nature, duty, and expec­tations, which may be illustrated and confirmed by ra­tional inquiry and argumentation. Nor does he think himself chargeable with impropriety in calling this col­lection of truths Natural Religion, though many of its important principles have been made known to him by Revelation; principles, which have enabled him to think to an extent, and write with a strength of con­viction upon these interesting subjects, which, if he had been left to his own unassisted reason, would have been impossible. In his opinion, the doctrines of Revela­tion, [Page 9]when explained and rendered more credible by the efforts of the human mind, become parts of Natu­ral Religion.

IMPRESSED with these ideas, many who deserve the style of the friends of Revelation, have applied their time, and all the energy of great abilities, to confirm by rational argumentation the principles of piety, virtue, and moral obligation; as well as the propriety of ex­pecting a future state of existence and retribution. The Lecture founded in England by Sir Robert Boyle, the ornament of his age, of religion, philosophy, and literature, brought forth a large list of eminent writers, who in their immortal performances explained and defended the truths of Natural and Revealed Religion.

THE present Lecture was established, no doubt, by Judge Dudley, our respectable countryman, in imita­tion of the one which has been mentioned. A proof, amongst a multitude of others agreeable to our feelings, that Americans have beeen ready to follow, in laudable and beneficial institutions, the elder and more wealthy inhabitants of Europe!

THE most celebrated Ministers of Christianity have, in their more private discourses, exerted their ingenuity and learning to promote the ends of these public in­stitutions. Several in civil life, and in the other learned professions, have employed fine powers of mind in the promotion of the same good cause. To this meritori­ous service they have been animated, not only by their unfeigned regard to sacred truth, but by the prejudice of unbelievers against Clergymen, as the hired supporters of religion. However ill-founded and ungenerous the imputation, yet it has ever deserved the attention of the friends of religious truth universally. Those of them, [Page 10]who paying it the respect they ought, have laid aside their more peculiar offices, and employed some of their time, and the vigor of their abilities, in a design so truly valuable, deserve the sincere thanks of the wise and good.

AMONGST those of this class, who have appeared within a few years past, Monsieur Necker, the great Financier of France, is highly to be esteemed and admired. He saw, with deep regret, that the principles of an impious philosophy, rendered persuasive with the graces of good composition, and all the ingenuity of which the cause was capable, threatened serious evils to that beautiful and powerful empire. Its latent venom had already weakened in many persons the firmness of their religious faith, and its powerful motives to useful and excellent conduct in every relation of life. Yea, it threatened that general dissoluteness in principles and manners, which, unless counteracted, threatens the body politic with terrible convulsions and gradual destruction. Removed from the business and pleasures of court by one of those revolutions not unusual in that situation, and amidst the tranquillity and gloom of retirement, he does not meanly resign himself to the sad feelings of mortification, but nobly resolved to apply a remedy to the growing infidelity of the nation in which he had been so much distinguished. He gave to the world his thoughts "ON THE IMPORTANCE OF RELIGIOUS OPINIONS;" a work of the first celebrity on the most interesting questions; which, with all the strength of powerful reasoning, has those charms of language and fancy which affect the heart, and render it peculiarly adapted to persuade, as well as instruct. The young and gay, together with those who move in the higher [Page 11]circumstances of life, cannot be under better human guidance, than when, with teachable dispositions, they are attentive to his instructions.

THE opposers of Revelation, though they do not agree amongst themselves in their explanation of Natural Religion, yet agree in rejecting the representation of it which has now been made. Some of their most re­spectable writers assert Natural Religion to be an in­heritance which mankind receive equally from the God who made them; that their Creator and sovereign Lord has enlightened their understandings universally with a complete system of religion and moral obligation, and therefore that they need no further divine or human instruction on the subject. If this account were just, we might reasonably expect in the department of religion, that we should be neither dependent on in­struction nor study for information in any of its branches. We might, without hesitation, conclude we should, as we met together, without any distinction of character, converse with as much readiness and precision upon its doctrines, precepts, and motives, as well-taught natural philosophers do upon the laws which govern this division of creation. In our studies, we may form in our conception a consistent plan of this nature, and support it with arguments, which we esteem honorable to God, and flattering to man. Is not God, say we, impartially just and good? Will not his creatures then of the same rank equally participate of his bounties? How can He, with any propriety of character, make distinctions between them, pleasing on the one side, and painful on the other? Is not the knowledge of re­ligion a common concern of mankind; equally as neces­sary to the improvement, honor, and happiness of all [Page 12]our race, as of any particular nations or persons? Must it not then, under his equal and beneficent govern­ment, be communicated alike to all? But when we en­ter the world, and compare the real state of man with what this scheme of thought would lead us to conclude it must be, we shall be convinced it is altogether un­substantial. For the more we observe, the more indu­bitable it will appear to us, that our improvement in this, as in other kinds of knowledge, depends upon nat­ural abilities, situation, and the means we enjoy of in­formation; with respect to which circumstances, the children of men greatly differ from each other. Do we ever find that those who have been denied the blessings of education, of instructive books and conversation, or have had no leisure from the necessary business of life for application and study, can conceive so extensively upon the subjects of religion, and converse so correctly upon them, as those who have been favored with these advantages? No; there is, and ever will be, a remark­able difference between them. Is it not ridiculous to say, the priest of Jupiter had as enlarged sentiments and well-informed notions of God, and the services due to him, who would have paid divine honors to deified men, as the christian apostles, who taught that they should turn from idolatrous worship unto the living God, who made heaven, and earth, the sea, and all things that are therein? That Cicero, who applied his admirable powers of mind to gain the most extensive and correct knowledge of religion and laws he was able, had no fuller and better ideas of them than the most uninstructed Roman? That Dr. Clarke, with his pene­trating mind and laborious study applied to the subjects of religion and morals, was not better acquainted with them than a Hottentot?

[Page 13] MANY sensible men of this class, convinced that this idea of Natural Religion is untenable, have adopted the following; that Natural Religion consists of all those divine and moral discoveries which man is able to make by the unassisted efforts of his reason alone. The reply made to this scheme is, that it is impossible to know, amidst the variety of religious and moral truths which man conceives, in the great variety of situations in which he is placed on earth, what number of them have their source from unaided reason; consequently, whether in this view there is any such thing as Natural Religion. Were we to employ ourselves to separate those truths of a religious nature, which derive to us from tradition, remote revelation, or the hints and di­rect conversation of others grounded ultimately upon these, from those decidedly otherwise, we should find ourselves engaged in a difficult and unsatisfactory task. We should by this process be fully convinced, that we could not certainly affirm of any of them, that they were the offspring of our intellectual exertions alone, that our apprehension of them was not owing more nearly or remotely to suggestions and aids from God. Mankind begin to learn of each other from infancy. Nations learn of nations. One age is instructed by another age. There is a most intimate connexion be­tween men, and dependence upon each other with re­spect to religious and moral discoveries, as there is in almost every thing else. Perhaps of any object of this kind of knowledge, after a due consideration, and with a proper spirit of inquiry, we should be unwilling to say, this is a truth for which I am solely indebted to my own understanding, without any obligation to revelations from God. It will have an influence upon our minds [Page 14]favorable to truth, when in this course of thought, to in­quire, why some of the most celebrated ancient philoso­phers travelled to the regions where, in the opinions of Jews and Christians, divine revelation began to display its light, if they felt not the need of instruction beyond the unaided efforts of their own minds? Why, after the publishment of Christianity, the heathen writers appear to have more consistent ideas of God, and the worship which we owe him; and of morals, together with a future state of existence and equal retribution, than they ever published before? Why, since the in­troduction of the Jewish and Christian scriptures, into the world, with liberty to read them without distressing pains and penalties, our religious knowledge has been so much more increased, and our motives to worthy and good conduct so much more strengthened and improved?

Is not this then the only consistent and defensible definition which can be given of Natural Religion? NATURAL RELIGION consists of all those truths, rela­tive to God, his being, perfections, and government; to man, his duty, his motives to action, and expecta­tions, let the first suggestion of them to our minds arise from whatever source it may, which we can in any degree apprehend, illustrate, and confirm by ra­tional argumentation. I know not how the opposers or the friends of Revelation can object to this definition completely. It meets in part with the conception of both of them. The first say, Denying wholly the idea of any religious light from God but by the exercise of our intelligent powers, that all the truths of religion and morality with which we are acquainted, become known to us, as soon as we arrive at the age of mature thought and manly action, without any incidence to [Page 15]mistake; or, that the most excellent instructions of re­ligion and virtue are only principles, which have been discovered in one period of time by the human mind, and improved upon in another, until they have arrived to their present degree of perfection. Christian writers take the principles of Revelation, enlarge upon them, illustrate and confirm them by long chains of reasoning in their writings, and style them Natural Religion.

PERMIT me now to make several observations which have an intimate connexion with this subject. The first is,

I. WE may be fully persuaded of truth in subjects, which far exceed our adequate comprehension. We assume it as a principle with respect to all effects with­in human power, that they must have a cause equal to their production. Experience and observation so early, so constantly, and powerfully teach us this principle, that it seems to us as a self-evident maxim of reason and truth. To the same principle we recur with confidence when we would rationally account for the existence and preservation of the universe of being. Yet when we contemplate the cause of these greater effects, we are convinced he essentially differs from the inferior causes with which we are more familiarly acquainted. To the inquiry, Who created, and upholds the things which are seen, and believed by us to exist, though not seen? We answer, An intelligent being, self-originated and independent, uncaused himself, and yet the cause of every thing else. But why, you ask, are we obliged to embrace a conclusion so incomprehensible to our minds, and which confounds our most convincing modes of reasoning? The reply is, After the fullest in­vestigation of the subject of creation and preservation, [Page 16]this seems the most satisfactory method of accounting for them. Till we have arrived to this grand and singular Being, we have not in our conception obtained the ultimate and sufficient cause of all things; for though in our ascent to Him, we pass through a long series of causes, yet each one of them requires a cause of its own origin, and subsistence. In Him alone do our minds rest easy as the universal Parent, the constant Preserver of all things, "who is from everlasting to everlasting, the same yesterday, to-day, and forever, without any variableness or shadow of turning." Says an inquirer to an Indian philosopher, upon what rests the world? He answers, upon an elephant. But upon what, asks the inquirer, stands the elephant? He re­plies, upon the back of a tortoise. But upon what, continues the inquirer, stands the tortoise? He made no further reply; nor was it worth while; for if he had mentioned ten thousand supporters, which needed support themselves, still the inquirer would have asked, but upon what stands this? Nor would he have ceased asking the same question, until he had mentioned some­thing which had appeared to his mind a substratum, equal to the support of every thing else.

THAT the ultimate and supreme Cause of all things should be conceived intelligent, is most reasonable. For wherever we look, we see means connected with ends; simplicity and art; order, beauty, and magnifi­cence. These our observation and experience con­vince us are not the offspring of undirected motion, or of chance and necessity, but of an intelligent and de­signing Mind. From this Being we take all the im­perfections, weaknesses, and corruptions of man, and ascribe to him almighty power, perfect intelligence, [Page 17]omnipresence, omniscience, insinite benevolence, and immutable rectitude. Our minds are too small-sized to admit an adequate idea of these perfections, which form his supreme excellency. Yet we are led to be­lieve them attributes of his divine nature by short and powerful reasonings.

WHAT can restrain his power through the whole course of possibilities, who gave to intelligent and in­animate causes throughout the universe their whole energy, who controuls, suspends, and enervates them at his pleasure? What addition can be made to that Mind, which is the parent of all other minds, from the feeblest to the most exalted? Is not the assertion, that a being can act where he is not, most absurd? Must not He then be every where present, who ani­mates and sustains universal nature? Have we not de­cided evidence that the Author of our existence is good? With but few exceptions, our race have more health than sickness, and more ease than pain. The evils they suffer are frequently medicinal, and in event blessings. They may, by discretion and well-directed labors, render their situation much more eligible and happy than it sometimes proves. Still it is imperfect, and abounds with sorrows. We can conceive it within the power of God to grant us worth and pleasure far superior to what we possess here. We see no reasons in his character which should disincline him to an improve­ment of our circumstances, agreeable to our wishes, in coming periods of existence: When we think most soberly, we find many probabilities, which serve to con­vince us he will. A conception that a Being thus perfect can ever be mistaken, ill-disposed, or sail doing in every situation what is absolutely best, is groundless.

[Page 18] THESE principles have been enlarged upon by many acute writers in our own, as well as foreign languages: and have produced a firm belief of the prime truths of Natural Religion in minds not less penetrating than their own. I observe,

II. THE UTILITY of the principles of Natural Religion is a considerable confirmation of their truth. Utility, it is acknowledged, when partial, may be no proof of truth in principles, or propriety in actions. Principles the most indefensible and pernicious, may aid our success at times in the acquisition of honor and profit; and preserve us easy and cheerful within, when we ought to feel all the sadness of remorse, and the affliction of guilt. But when principles and motives have a permanent good influence on our worth and enjoyment on the whole, they then have the utility, which we should prize as invaluable; they then have the approving seal of the Author of Nature upon them, teaching us they are principles which he would have us esteem his sacred will, and reverence and obey as his edicts. Is not this most evidently the case with the maxims and motives of Natural Religion? Do not legislators, who have the most seriously contemplated the causes of national safety and prosperity, point out obedience to them as the best calculated means of public security, reputation, and honor? Do they not with assurance foretel the gradual declension and ruin of those states and empires, which with obstinate per­severance despise and violate them? Our reason, ex­perience, and observation prove that we cannot as private persons too highly venerate, too carefully culti­vate and obey these principles, if we wish our rectitude and happiness. They solemnly warn us against dis­obedience [Page 19]to them as a fruitful source of painful remorse and probable ruin. Sober-minded and sensible indi­viduals, together with enlightened and virtuous poli­ticians, have ever declared with the Jewish prophet, "the work of righteousness is peace; the effect of righteousness, quietness and assurance sorever." I observe,

III. THE capacity of religious knowledge which belongs to human creatures. All mankind, no doubt, wherever their habitations are appointed them on earth, have some degree of this capacity. But in this respect there is a great difference between them; a difference, which will be smaller or greater in proportion to the combined influence of three different causes—the natural strength of their minds, the industry with which they improve them, and the favorableness of their situation for such investigations. There can be no doubt that men differ greatly from each other in the natural strength and capaciousness of their minds, in conse­quence of which, though they are equally industrious, they will make a different degree of progress in their acquaintance with religious truth. How opposed in strength of intellect, and their circumstances of im­provement in divine and moral science, are those in the most uninstructed and disadvantageous circumstan­ces of human nature, when compared with those who have high mental abilities, united with the best advan­tages of education, conversation, and books, to render them acquainted with the doctrines of piety and virtue? Between these extremes, there is, as in light, a gradual change from a small degree of illumination to the full splendor of day. Moreover, there is an observable differ­ence of capacity between those in the same general situ­ation: [Page 20]And, amongst those who are in like circumstan­ces, some improve their abilities far better than others.

THE only answer we can make those who inquire, why this constitution of things has taken place, is, "It is so, O Father, because so it hath seemed good in thy sight." Existence is his free and undeserved gift, which he may grant to any number of beings at the time he pleases, accompanied with more or fewer abilities of worth and enjoyment. All the claim his creatures have upon him is, that he should not appoint them an over­balance of suffering, without voluntary ill behavior and guilt upon their side. Further, the future state of life, which we hope for, and which the reasonings of our minds render probable, give room for the most perfect adjustment of any inequalities which have taken place in this condition of existence. "The judge of all the Earth will do right." I observe,

IV. THAT Natural and Revealed Religion are so far from being opposed, that they mutually strengthen each other. REVELATION is strictly a system of dogmatical instruction in those points which relate to our faith, duty, and future expectations. Its authority does not depend upon any reasonings interspersed with its decla­rations, but upon the evidence we have that God him­self has thus taught us, and commanded us. For ex­ample: When we are instructed in the Christian scrip­tures, that we shall rise from the dead hereafter, and live in a state of perfect retribution, if we believe the information upon the ground of Revelation, we do not believe it because of any argumentations which may attend it, for we should be bound to believe the same, was it unattended with them. We believe only upon this ground, because God has taught us our future ex­istence [Page 21]and accountability. As mere natural religion­ists, our conduct is different. In this character we receive no assertion as an object of faith, or direction as a command of duty, which we are not able by rational process to prove so, either probably or indisputably. Yet in these two characters, notwithstanding we are firm believers in Revelation, and enjoy its best advan­tages, we always exist in this state. Hence we may clearly perceive how Natural Religion and Revelation should be friendly in their influence upon each other. The firmest believer in Christianity seeks to render his faith more firm, than the evidence of testimony can alone render it, by rational illustration and argument. When by analogies, facts, and inferences from allowed premises, he can explain, and corroborate the doctrines or precepts of his religion, his doubts lessen, and he esteems it more worthy his cordial acceptation and steady support. In this way there has been a most respectable display of human abilities, by the friends of Revelation, in answer to its opposers.

WHAT unbeliever, who has read their writings with the candor and attention they deserve, but will acknow­ledge his prepossessions against the religion of Christ are much less than they were before? Where is the Christian who will refuse to own his mind has been instructed, and faith strengthened by their labors? The direct in­fluence of Revelation to illustrate and confirm the truths of Natural Religion none can dispute; for in plain terms it teaches all its great doctrines and precepts; and establishes them by evidence which it had not be­fore, but which is in itself powerful evidence.

THESE observations I have thought fit to make upon the subject of Natural Religion. I hope they will be [Page 22]esteemed pertinent to the subject—and may be useful. I shall say no more, but conclude with an address to the young gentlemen, the students, in this UNIVERSITY.

YE are here placed in a healthy and delightful situa­tion by the care and indulgence of your parents. The Governors and Instructors of this Society afford you excellent means of acquiring the habits of regularity and order, and of laying a foundation for useful and eminent progress in divine and human knowledge. Ye are indeed like trees planted by rivers of water, in a climate most favorable to their nourishment and growth. How disgraced must ye be, and deserving of neglect and punishment, if ye fail to be richly laden with the invaluable fruits of useful and ornamental lit­erature, of religion and virtue; of abilities actively im­proved to increase public and private security and happiness!

BUT upon this occasion, and peculiarly in our cir­cumstances, I would entreat you by motives the most sacred and interesting to yourselves, and the society of which you will soon be active and important members, most seriously to study the evidences of Natural Re­ligion, and the obligations of virtue, the influence of which, when steadily believed, must be highly beneficial.

WE who have passed the meridian of life, and have entered upon the evening of our days, must soon close them. Ye will arise in our stead; and take our places! The principles of Religion, when firmly be­lieved, form not only an active cause of that integrity which rewards us personally with peace of mind, and prepares us for better scenes of being hereafter; but of all that promotes public tranquillity, order, and felicity, of all that adorns and improves society.

[Page 23] IT is particularly observed by writers on the causes of the rise and declension of states, their prosperity and sufferings, that states under such a form of government as ours, and which need so great a degree of tempe­rance, order, and industry, to set all the causes of na­tional prosperity and splendor in successful motion, must be indebted for them principally to the dissemi­nation of useful knowledge, and the lively influence of a religious faith, productive of genuine fruits. When they contemplate us irreligious, intemperate, ignorant, disorderly, and idle, they exclaim in tones of extreme grief, Alas, our country! Thou art lost to whatever is good, and great. Thou art degraded, and making continual progress towards overthrow and destruction!

IN these principles, we who have lived befor you, were early educated. Instruction and general example tended to give them the deepest impression with us at the period of life, when human creatures are taught with the most ease and success. Not have distinguish­ed events happened in the world, which might render them less venerable in our view, and less efficacious on our conduct, till since we have arrived to an age not given to change.

THE case is different with you at the most hazardous time of your lives, when you are most apt to learn, and receive impressions. The subjects of religion are now more freely conversed upon—it has ceased to be high­ly disreputable to attack them—it has become, in a degree, fashionable to treat them with less reverence, and to disregard the strictest commands of piety and virtue, as precise and superstitious. The Rulers of France, even to whose errors we are indulgent, have, in an eager pursuit after Civil Liberty, seen fit to hum­ble [Page 24]Religion to a very degraded state. Yield not your understandings or hearts to either of these causes, not­withstanding all the charms of novelty, and the per­suasions of inclination! Such loose and immoral senti­ments, propagated and embraced here, would disfigure the structures of Natural and Revealed Religion, which have been hitherto so highly revered by us, and so justly esteemed the ornament of our country, our inestimable blessing. They would introduce habits and manners, which would be exceedingly hurtful to individual vir­tue and excellence, to the rising strength and glory of our REPUBLIC!

BESEECH the inspiration and guidance of the great Source of truth, purity, and love! Live under the con­stant influence of the sacred principles of religion and virtue, which you enjoy in the highest state of im­provement! Recommend them by your instructions and examples, after you have entered the world, to all around you! These principles, when duly cherished by you, will reward you with esteem and honor from the wisest and best of mankind! They will bless you with approbation and peace of mind, more pre­cious than rubies, and every thing else you can desire! They will afford you the sweetest consolation in the dark hours of adversity, and lighten up the valley of the shadow of death! They will introduce you to the patronage and blessing of the great Creator and Lord of the Universe: To whom be glory and honor, for­ever and ever.

AMEN.