they are effentially different from it, will be most ready to impofe on an uncautious and unfufpecting mind. Therefore, if there is such a thing as a worldly virtue, a fyftem of principles and duty, dictated by the fpirit of the world, and the ftandard of approbation or blame with the men of the world, and if this is at bottom, effentially different from and fometimes directly oppofed to the spirit of the gospel, it must be of all others, the most dangerous temptation, to persons of a liberal education and an ingenuous turn of mind.

This, if I am not mistaken, is really the cafe. There are fome branches of true religion which

thing that he thought of fufficient importance to find a place in it, and the length of the piece having become fuch as not eafily to admit of its being all pronounced in one day, efpecially the day of. commencement, he has been induced to publish it together with the fermon which accompanied it, when firft prepared and reduced to a regular fyftem. He the more willingly agreed to this, that feveral inftances have happened, of gentlemen, educated at this college, fignifying, that they thought they had received advantage, in many fituations, by recollecting the advices given them at their graduation for their conduct in life. He therefore now puts the whole into their hands, aud into thofe of all who are willing to accept of it, as the fruit of long experience and confiderable attention to the courfe of human affairs, earneftly wishing that they may be useful and eminent as citizens, fcholars, patriots; and at the fame time befeeching them, that in any or all of thefe characters, they may neither forget nor be ashamed to be Chriftians.

are univerfally approved, and which impiety itfelf cannot fpeak againft; fuch as truth and integrity in fpeech, honesty in dealing, humanity and compaffion to perfons in diftrefs. But there are other particulars, in which the worldly virtue and the Chriftian virtue feem to be different things. Of thefe, I fhall felect one, as an example, viz. Spirit, dignity, or greatness of mind. This feems to be entirely of the worldly caft: it holds a very high place in the esteem of all worldly men; the boldeft pretenfions are often made to it, by those who treat religion with neglect, and religious perfons with difdain or defiance. It is alfo a virtue of a very dazzling appearance; ready to captivate the mind, and particularly, to make a deep impreffion on young perfons, when they firft enter into life. At the fame time, the gof

pel feems to stand directly, opposed to it. The humility of the creature, the abafement and contrition of the finner, the dependence and felfdenial of the believer, and above all, the shame and reproach of the cross itself, feem to confpire in obliging us to renounce it.

What fhail we fay then, my brethren? Shall we fay that magnanimity is no virtue at all, and that no fuch excellence belongs to human nature? Or fhall we admit that there is beauty and excellence. in it--confeffing at the fame time, that it does ro eng to religion, and only fay, that though we wt this, we have many other and better quali ies in its place? To this I can never agree;

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for every real excellence is confiftent with every other; nay, every real excellence is adorned and illuftrated by every other. Vices may be inconfiftent with each other, but virtues never can. And, therefore, as magnanimity is an amiable and noble quality, one of the greatest ornaments of our nature, fo I affirm that it belongs only to true and undefiled religion, and that every appearance of the one, without the other, is not only defective, but falfe!q

>The holy fcriptures, it is true, do chiefly infift upon what is proper to humble our pride, and to bring us to a juft apprehenfion of our character and state. This was wife and juft, because of that corruption and mifery into which we are fallen; the contrary would have been unjust. It is evidently more neceffary, in the present state of hu man nature, to restrain pride, than to kindle ambition. But as the fcripture points out our ori ginal dignity, and the true glory of our nature, fo every true penitent is there taught to afpire af ter the nobleft character, and to entertain the most exalted hopes. In the paffage which I have chosen as the fubject of my difcourfe, you fee the Apostle exhorts the Theffalonians to walk fuitably to the dignity of their character, and the importance of their privileges, which is a fhort but juft defcription of true and genuine greatness of mind.

My fingle purpofe, from thefe words, at this time, is to explain and recommend magnanimity

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as a Christian virtue; and I wish to do it in fuch a manner, as neither to weaken its luftre, nor admit any degree of that corrupt mixture, by which it is often counterfeited and greatly debafed. Some infidels have in terms affirmed, that Chriftianity has banished magnaminity, and by its precepts of meeknefs, humility, and paffive fubmiflion to injury, has deftroyed that nobleness of fentiment, which rendered the ancients fo illuftrious, and gives fo much majefty and dignity to the hiftories of Greece and Rome. In oppofition to this, I hope to be able to fhew that real greatnefs is infeparable from fincere piety, and that any defe& in the one, muft neceffarily be a difcernable blemish in the other. With this view, I will, firft, give you the principles of magnanimity in general, as a natural quality; fecondly, I will fhew what is necessary to give it real value, as a moral virtue; and, thirdly, fhew that it shines with the moft perfect brightness as a Chriftian grace; after, will improve the subject, by a practical application of what may be faid for your inftruction and direction.

First, then, let me ftate the principles of magnanimity, in general, as a natural quality. I think it must be admitted, that as there is a real dif-. ference between bodies as to fize and bulk, as well as other fenfible qualities, fo there is a real character of greatnefs, or meanness, applicable to the mind, diftinct from its other qualities or powers. It is, however, I apprehend, a fimple impreffion,

impreffion, which cannot be explained or further analized, but may eafily be felt, and is beft illuftrated by its effects. Thefe may be fummed up in the following particulars: to magnanimity it belongeth to attempt; Great and difficult things; 2. To afpire after great and valuable poffeffions 3. To encounter dangers with refolution; 4. To ftruggle against difficulties with perfeverance; and, 15. To bear fufferings with fortitude and patience.

1. It belongs to magnanimity to attempt great and difficult things. Thofe who, from a love of floth and eafe, neglect the exercise or improvement of their powers; and those who apply them with ever fo great affiduity and attention, to things mean or of small confequence, are plainly deftitute of this quality. We perceive a meannefs and want of fpirit in this refpect, when particular perfons fall below their rank in life, or when, as is too frequently the cafe in any rank, they fall below human nature itself. When a prince, or other person of the first order and importance in human life, bufies himself in nothing but the moft trifling amusements, or arts of little value, me call it mean; and when any man, endowed with rational powers, lofes them through neglect, or deftroys them by the moft grovelling fenfuality, we fay he is acting below himfelf. The contrary of this, therefore, or the vigorous exertion. of all our powers, and particularly, the application

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