ADDRESS, DELIVERED AT THE COMMENCEMENT IN 1816. Young Gentlemen, *** In these remarks, which are doubtless the last, in which it will ever be in my power to address you, I should hardly be excused, were my object any other, than your improvement, either moral or intellectual. Human powers are given first to be cultivated, and then to be used for the great purpose of individual and public happiness. In pursuing the former of these objects, you have already made some advancement; while the latter has scarcely yet been presented to you in its full dimensions. In regard to both, it is important to possess a knowledge of the human mind,-an acquaintance with intellectual philosophy. To operate successfully on matter, the qualities of matter must be knownFor a similar reason, if we are endeavouring to strengthen, polish, and direct the mind, in relation either to ourselves or others, it is necessary to be acquainted with its nature and powers, and with the manner, in which application is to be made to it, in order to effect the change or improvement desired. No man studies, or adopts a course of intellectual discipline with so much certainty of advantage, as he, who knows most of mind in general, and the particular structure of his own. But my object, at present, is not so much to illustrate and enforce this idea, as to show the value of intellectual philosophy to persons in public life. By public life, I mean the condition of every man, who has extensive influence on the morals or opinions, the pursuits or happiness, of many around him. This influence, which one person has over the character and situation of others, is chiefly effected through the medium of mind; it is an influence on their partialities, their aversions, their determi nations and habits. If, therefore, men would effect much good in society, they must be well acquainted with this medium. So far is it from being true, either that researches of this kind are fitted only for the recluse; or that the philosophy of mind is unconnected with the business and purposes of life. There is no well informed person, I believe, who is not convinced, that much is done in youth, towards forming a permanent character in subsequent years. The direction, which the mind early receives, may be either auspicious or unfortunate, as it respects future intellectual progress. The impressions communicated, and the associations of ideas, which are formed,will have no less influence either to improve or corrupt the moral character. A knowledge of the human mind is, therefore, of primary importance in all, who guide the literary inquiries of youth, or who superintend their early impressions and moral principles. As to intellectual progress, there are certain truths, which the mind more readily receives, than others; and, by the aid of which these others are more easily comprehended and retained. A knowledge of the human mind will show what truths belong to each of these classes; and what relations different propositions, and different sciences have to each other. That the order, in which truths are presented to the mind, is of material importance, will appear, if we consider the impossibility of reading sentences, without a previous knowledge of words, syllables, and letters ;-or of understanding the higher branches of mathematics, for him, who has not been taught the elements of geometry. The arrangement of propositions in Euclid, you well know, is not a matter of casualty. Those, which precede, are laid down as the stones of a pavement, on which you commodiously march forward to others, in advance. The same method of proceeding, is requisite in teaching, not only every branch of natural science, but the principle, of ethics, and the doctrines of christianity. All these are addressed to our reason, They are to be received on evidence. And those propositions, on each of these subjects, ought first to be taught, which will most facilitate the introduction of others. But further, it is necessary, that truth be so presented, as not only to be readily understood, but in such manner if possible, as to excite no prejudice. Therefore, it ought not to be exhibited in connexion with any thing low, extravagant, and disgusting; nor even, if it may be avoided, with any other truth, against which strong prejudices are known to exist. Agreeably to this, it is asserted by an author, well known to you, to be "one of the most essential "objects of education, by watching over the impressions, which the mind receives in early life, "to secure it against the influence of prevailing "errors; and, as far as possible, to engage its "possessions on the side of truth." Now, the ac 66 pre complishment of this object may be expected just in proportion, as the human mind is analyzed, and its different powers, especially its principle of asso ciation, distinctly known. up Besides, religion, or what is strictly speaking, denominated moral character, is, by no means, made of intellectual assent to certain propositions. A man can no more be religious, than he can be amiable, obliging, or compassionate, merely by the force of his understanding, Religion requires, that the will, the affections, and imagination should habitually obey the dictates of this presiding power. A knowledge of these faculties is, therefore, necessary not less for the moral or the religious instructer, than for those, who excite to literary research, or direct the scientific inquiries of youth, According to the definition I have given, few descriptions of men can be said to act in a capacity more public, than legislators ;-those, who form the constitution, or the subsequent laws of a state. By these will be affected, in a greater or less degree, the safety, property, and morals of all the individuals in a community. Some forms of government, and some political institutions are better for securing happiness, peace, and virtue, than others. Now, it is obvious, that all forms of government and civil establishments are intended to operate upon mind, |