This University had, in the conclusion of the last century, the honour of giving birth to a stupendous system of philosophy, erected by its great disciple NEWTON, on the immovable basis of experiment and demonstration; which, by degrees, supplanted and overthrew a visionary though ingenious representation of nature, drawn by fancy, and supported by conjecture. Animated with this success, let it now endeavour to push its conquests still farther into the regions of ignorance and error, to banish from the kingdom the extravagant conceits of modern scepticism, no less destitute of all foundation in truth, utility, and sound reasoning, than the philosophical romance of Descartes; and to establish for ever in the minds of the British youth, a religion founded not on "the enticing words of man's wisdom," but on "demonstration of the Spirit and of the power of God." *

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This will be to promote, in the most effectual manner, the benevolent purposes of those great and pious benefactors we are now going to commemorate; whose first

* 1 Cor. ii. 4, 5.

object in these magnificent foundations was, undoubtedly, the advancement of religion; who, with a true greatness of soul, carried their views forwards into eternity, and plainly meant that in these elegant retreats, we should not only lay the foundations of immortal fame on earth, but qualify ourselves for obtaining, through the merits of our Redeemer, a real and truly glorious immortality in heaven.

SERMON IX.

DEUTERONOMY V. 12.

KEEP THE SABBATH-DAY, TO SANCTIFY IT, AS

THE LORD THY GOD HATH COMMANDED THEE.

THE appropriation of one day in seven

to the purposes of religion is a practice peculiar to the Jewish and the Christian revelations. And it is a practice so full of wisdom, utility, and humanity, that it may well be produced as one argument, among many others still more convincing, of their divine original.

By comparing together the primary institution of the sabbath, as related in the book of Genesis, and the alterations it afterwards

it is evident that the Christian Sabbath is to be considered under two distinct points of view :

First, As a day of rest from labour.

Secondly, As a day set apart for the public worship of God.

I. As a day of rest from labour.

This rest was by the Mosaic Law so rigorously exacted, that the violation of it was prohibited under no less a penalty than that of death. * Our Divine Master, in this as well as in many other instances, greatly softened the severity of that law. But yet it was plainly his intention, that there should be a general cessation of labour on this day. The original reason for this part of the institution still subsisted in his days, and must subsist till the end of time; namely, that it might be a standing memorial of the great work of creation, from which the Almighty Author of it rested or ceased, on the seventh day, and therefore he blessed and sanctified that day for ever. To this Christ himself added another reason of a similar nature; having on the following day rested from the

* Exod. xxxv. 2.