beckon the approach of a power which comes to load them only with heavier chains ;—it is impossible that the nations of Europe, cradled in civilization, and baptized into the liberty of the children of God, can long continue to bend their free-born heads before the feet of foreign domination, or that they can suffer the stream of knowledge which so long has animated their soil, to terminate at last in the deep stagnation of military despotism. Even the country itself which has given it birth, cannot long submit to its rule ;-it bleeds in the hour that it triumphs—it is goaded to exertions which it loaths;-its laurels are wet with the tears of those who are bereaved of their children. The virtuous man shudders when he beholds the crimes and the guilt of his country; and the heart of the pious man faileth him, when he looks forward to the "things that are coming" upon those banners which are raised against the rights of man, and which are unblessed by the voice of Heaven.

It was the high sentiment of ancient patriotism, "never to despair of the commonwealth." It is the nobler sentiment of Christian piety, never to despair of the fortunes of the human race. Privileged to enter into the Temple of the God of Hosts, to the Christian eye it is given to behold the "light "of His countenance ;" and dark and dangerous as may be the wilderness through which it is doomed to pass, before it are still steadily displayed the glories of the "promised land."

If these be the high sentiments, my brethren, with which we have met this day;-if the same Providence which has united us in devotion, has united also our hearts and our resolutions,-if one feeling of duty has animated every soul, and one prayer for assistance has breathed from every bosom, then "let not our hearts be troubled."—Our faith, our freedom, our country, "will yet be "whole." "The might of God will arise" in our hearts, and by our arms "will his enemies be scat❝tered." "The earth will again bring forth her "increase, and God, even our own God, will give "us his blessing. God will bless us: and all the "ends of the world will fear Him."

As free, and not using your liberty as a cloak of maliciousness, but as the servants of God."

IT has often been observed in the history of learning, that one of the most fertile sources of errour consists in the ambiguity of words. The observation is unfortunately equally applicable to the history of morality; and they who have attended to the causes by which the understanding is misled from the imperfections of language, will not be surprised at the deeper errours into which similar causes may mislead the heart. For the general principles of human conduct, we have general appellations. But for the excess or the defect of these principles, we have no distinct or specifick names; and we are all willing to shelter ourselves under the ambiguity of a word, when conscience tells us that we are guilty with regard to what it really means. It is thus that avarice calls itself prudence, and profusion, generosity ;

have cloaked the basest maliciousness of which the human heart is capable,-that of hazarding the peace and happiness of millions for the sake of its own poor and evanescent fame. Such have been the effects of Freedom of Thought, when we consider it under its second aspect.

What then is the distinction between principles to which the same name applies? When shall we ascertain that the one ceases to be virtuous, and that the other begins to become criminal? And still more, in what manner can we decide in our own cases, whether, in the employment of the native liberty of thought, we are acting like virtuous or like guilty men? These are questions of no mean importance. There is not one of us to whom they do not apply, either in relation to the regulation of our own thoughts, or in relation to the influence that our conversation may have on those around us. They are of still more importance to a peculiar class of those who hear me,-I mean, to the young; to those who have entered upon the magnificent career of learning; to whom education is unfolding all the powers of intellectual wisdom; and who are preparing themselves, in various ways, for the highest employment which life can offer, that of being the teachers and instructers of mankind. To them these questions are immeasurably important. They suit their age, their circumstances, and the ardent generosity of their youth; and I trust,

therefore, they will not withhold from me their attention, while I state, in a few words, the simple answer of conscience and of nature to this inquiry.

That energy,then, and independence of thought, which the Apostle describes under the name of liberty, may be considered in two views; and in one or other of these views is necessarily employed by every man who exercises it. It is either employed as a means, or as an end ;—it is either employed as a means for the purposes for which the Author of Nature bestowed it, or as an end which man creates for himself, and independent of the purpose for which it was bestowed. It is in this simple distinction, I apprehend, that we shall find the answer to all our inquiries.

1. The great purpose for which the powers and the liberty of thought were bestowed, was for the discovery of Truth; for the discovery of those speculative truths which conduct us to the love of God, and of those practical truths which enable us to be the ministers of good to man; and liberty and independence of thought have been the means of conducting the progress of the generations of men, and of raising every succeeding age above the knowledge and the usefulness of that which preceded it. When, therefore, freedom of thought is employed as a means to these its destined ends; when it is devoted to the simple investigation of truth,-and looks to