IT is hoped that the feelings of none in the assembly will be wounded by the introduction of this maxim, which may seem unpolished; when it is considered that it was penned by a person of the first character for discern­ment: who was also the chief magistrate of a great king­dom, and under the superintending influence of the Holy Spirit. King Solomon made choice of the wisdom requi­site for his important station, and God graciously gave him his desire. ^* From that wisdom, improved by long experience, and directed by supernatural influence, he was eminently qualified to give proper instruction to per­sons of every condition in life: both as it consisted in general maxims, and in the application of them to particular cases.

[Page 6]THE passage before us contains a general principle, ap­plicable to a variety of particular characters. It will ap­ply to all who are distinguished for supposed worth, and respected by mankind on that account: to all who are in stations of eminence, where their accomplishments are conspicuous, and their faults, if they have any, are not hidden. These are the possessors of that wisdom and ho­nour, which is compared to the precious ointment of the apothecary: that good name which is even more valuable than precious ointment. A little folly, however, in a character so conspicuous, and exalted, will tarnish its beauty, and diffuse an ill favour through the sweet per­fume. ^*

As the maxim in the text is fitted to such an extensive application, to persons of eminence in the several classes of society, it requires our serious attention on the present occasion.

A DISCUSSION of the subject is proposed in the following manner.

I. A DESCRIPTION of a reputable character, or good name, will be attempted.

II. THE destructive influence of folly, when mixed with such a character, will be considered.

III. AN application of the general maxim to particular characters, will conclude the discourse.

I. A DESCRIPTION of a good name, or reputable cha­racter, will be attempted.

THE comparison of a good name, to the precious oint­ment of the apothecary, is implied in the text and other sacred passages. ^†

FROM an institution in the antient Mosaic writings we learn that an holy anointing oil was to be made, by a mix­ture [Page 7] of the most excellent spices, with the pure oil of the olive tree. With this precious ointment, the priests, the tabernacle, and its utensils were to be anointed, as a con­secration to the particular service of God. ^*

THIS holy oil which was not to be imitated, or even applied, except for the purposes, and in the manner speci­fied in the institution, was evidently designed to represent the excellent nature of true religion, and of the Holy Spi­rit, in his sanctifying influences on the hearts of men.— Those best accomplishments of the human mind—as there is, in these, a combination of the most amiable qual­ities composing the character of the man of God.

A LIKE mode of expression is used, by the inspired psalmist, to illustrate the mutual and harmonious affection of brethren, dwelling together in unity—and the happy influence of that affection. ^† Finally, the excellent qual­ities and unequalled glories of the divine Messiah, are represented under this same metaphor. ^‡

THE idea running through the several representations is, obviously, the same. A variety of individual objects, excellent in themselves, united and combined, in such a manner as to constitute one complete object. In which the beauty of each is, not only preserved, but exhibited, with superior advantage; by its connection with the rest, in such a manner, as to heighten the perfection of the whole.

THIS is true with regard to the beauty of all complex objects. It consists in the due proportion of each part, to the use for which it is designed—to its various relations, and to the whole. This will appear by an application of the ob­servation to objects confessedly beautiful, in the various productions of nature and art. In these last, we are, sometimes, agreeably entertained and improved, by view­ing the displays of human sagacity. But, in the first, we [Page 8] are struck with pleasing and devout astonishment, at their inimitable beauty and grandeur. And, by the perfection discernible in his various works, from the most simple and minute, to the most complex and magnificent, we are led "to look through nature, up to nature's God."

THE beautiful, the exact gradations, and proportions, by which they are constituted and directed, impress the devour philosopher with the deepest reverence for the Most High, and lead him to acknowledge that "the heavens declare the glory of God, and the firmament sheweth his handy works" ^*—and that "in wisdom he hath made them all." ^†

BUT we must not indulge in these general reflections, but confine our attention to that particular species of beauty, which constitute a good character. Are material and inanimate objects beautiful, intelligent creatures must be capable of that which is far greater, and more perfect —in proportion to the superior nature of the soul. This beauty of the mind, is what renders man worthy of esteem, and by which he obtains the approbation of the wise and good.

IT is worthy of notice, that the perfection of the pre­cious ointment, referred to in the text, consisted in the ex­cellent quality of its several parts, and their due propor­tion to each other. In like manner, a good name is the result of a composition of mental excellencies, fitly pro­portioned to each other, and to their object.

HUMAN perfection may be summed up in the excel­lent qualities of the understanding, and the heart. All our perceptions and knowledge belong to the former, and all emotions, affections, and determinations, to the latter. The beauty of the understanding consists in its suscepiibil­ity of those perceptions, by which we are furnished with the knowledge requisite to our place and station: or, in [Page 9] their actual existence. The other essential branch of hu­man perfection is comprised in affections corresponding to our perceptions: or, in the qualities of the heart. If these are proportioned, to a proper knowledge of the ob­jects of perceptions, it forms that amiable and worthy character, which comports with the nature and dignity of man—as he is related to his present and future self, to his fellow creatures and to his Creator.

THE duly proportioned knowledge of the objects of human perception, may be stiled the natural beauty, or perfection, of man; and the corresponding affections of the heart, that which is humane, domestic, civil, moral, or evangelical: according to the qualities or relations of the objects, on which they terminate. And the opposite to these, are the deformity of the understanding, and the heart. The beauty, or perfection of the heart, is evident­ly of the greatest importance. Without this, the finest accomplishments of the understanding are of little worth —Yea when connected with a heart, altogether deform­ed, they constitute a character, utterly unworthy. And that deformity is even increased, in consequence of its connection with superior knowledge. For, it is the lan­guage of reason and revelation that, "to him who know­eth to do good, and doth it not, to him it is sin."

By suitable exertions of the heart, the perceptions, and knowledge of the mind, are applied to their proper use, and rational existence is both honorable and happy. But this can be asserted, with the strictest propriety, of those affections and exertions only, which are of the moral, or evangelical kind. The others, which have been men­tioned, have obtained the name of virtues, or perfections, on account of their coincidence with particular objects. A virtuous husband, friend, citizen or ruler, is denomi­nated from his acting agreeably to those relations: with­out any respect to what he is, in regard to his more exstensive connections. And, it is very supposable, that a person may be eminent in one, or more, of those particu­lar [Page 10] virtues, and yet be utterly deformed, or vicious, in respect to his great and important relations, as the crea­ture of God, a rational and immortal being.

FROM hence it appears that though certain affections may be beautiful, in a separate view, and as proportioned to particular objects, or relations—the character, posses­sed of them, may be exceedingly deformed, on the whole: in consequence of an opposition of heart, to its more exten­sive and important connections. And those particular attachments, though agreeable in a subordination to su­perior affections, serve to heighten the deformity of the character, in a different connection. As we see men, eminent for some of the private virtues, often the most inveterate and dangerous enemies to the state: when they are destitute of public affection, and consider the interest of their particular connections, and that of the public, in opposition.

IN like manner, a person may be possesed of many of those agreeable qualities, which are denominated vir­tues, and yet, through the influence of private affection, he may be opposed to the honour of his Creator, and the interest of his fellow creatures. And those very attach­ments, so agreeable and useful, when subordinated to pub­lic affection may be subservient to that opposition, and greatly enhance it. But that coincidence of affection, and exertion, to our great moral objects and relations, which obtains the name of moral virtue, or perfection in rational beings who have never transgressed, and is evan­gelical virtue or holiness in man, as corresponding to the gospel revelation of salvation.— That, is truly excel­lent, both as it is proportional to our most extensive re­lations, and involves a proper affection to all particular objects, considered in themselves, and as subordinate to the whole.

WERE we to apply these general principles to particu­lar characters, the evidence would appear to be still more [Page 11] decisive. The great law of religion, in reference to our duty to God, our Creator, is summed up in that reveren­tial and practical affection, which is proportioned to our utmost ability. In relation to our fellow men, we are to love our neighbours as ourselves—their happiness being of equal importance with our own. For the same reason, the less good is to give way to the greater, the private to the public, and the interest of all finite, created beings, should be subordinated to the infinite and uncreated Ori­ginal of all. To man, as related to his present, and future self, it is the voice of reason and revelation—"Do thyself no harm." He is directed to seek that happiness, which comports with the dignity and importance of his existence as a man.—A happiness consisting in union to his Creator, and to his fellow creatures.

THUS the great principles of reason, and revelation, form a most beautiful and harmonious system. And the man, who is practically conformed to them, is possesed of the excellent qualities constituting that good character, which is represented by the precious ointment, and is declared to excel it.

IF we consider the christian religion, as a scheme adapt­ed to the case of lapsed creatures, we shall find a no less beautiful harmony in its several parts—to their respective objects, to each other, and to the whole.

THIS divine system is constituted of two great branches. The first, is a supernatural revelation of the way of par­don and salvation for sinners of mankind, through the me­diation and atonement of Christ; who is "God mani­fest in the flesh." An atonement every way suitable to the perfection of God, both as it exhibits the original ex­cellence of his character and government, and prepares the way for the fullest manifestation of them, to the rati­onal creation, in the actual recovery, and salvation, of sinners.

[Page 12]THE other branch, of the christian revelation, contains what man is to believe and do, in reference to this reve­lation—the whole train of christian graces and exertions, which correspond to his condition as a sinner, to his re­lations to God, as Creator, Redeemer, Sanctifier and Judge—to mankind, and to his own present and future existence. These, fitly expressed, in a life of christian holiness, form the character of "the man of God, fur­nished to every good work." Each of these is excellent in itself, and as connected with the rest. And all of them, collectively viewed, and raised to their proper standard, form the christian for that state of perfection to which he is redeemed; and prepare him to fill a place in that church of the first-born, of which he is a member.

So little cause love the opposers of christianity to re­ject it, as a scheme unworthy of God, and repugnant to the dictates of reason and philosophy. It was, long since, observed by a great master of reason, that "true and deep philosophy always leads men to a profound admi­ration of the first cause." It may be added, that this pro­found admiration will be abundantly increased by a pro­per view of that great first cause, as displayed in the chris­tian revelation. It is a minute philosophy only which leads men to reject this divine system.

WE now proceed to the next branch of our subject.

II. To consider the destructive influence of solly, when mixed with a good name.

THAT we may understand the force and propriety of the comparison implied in the text, it may be proper to observe, that one essential excellence of the precious oint­ment refered to, consisted in its fragrant and reviving smell. ^* The desructive influence of the dead fly, con­sisted in its taking away the sweet savour of the oint­ment, [Page 13] or in causing it to smell disagreeably. By its pu­tresaction a poisonous, as well as offensive, quality was al­so diffused through the composition. And as this sweet and refreshing ointment, would become disagreeable, and destructive, by the mixture of the dead fly—so the most respectable character may loose its lustre, and be covered with disgrace, by the mixture of folly.

THAT the representation may be more fully under­stood, it may be farther observed, that the term folly, as used by this inspired writer, is not restrained to its prima­ry signification, to denote a destitution of rational percep­tions, or an imbecility of intellect—Perfons of this description cannot be supposed to be in reputation for wisdom and honour.

IT will likewise appear, by an examination of the pas­sages where this and other like terms are used, that they are especially designed to express the quality and charac­ter of those who neglect the proper application of their intellectual powers, or use them for opposite and destruc­tive ends. In this sense the term folly is to be understood in the passage before us.

ONCE more, it must be remembered, that the charac­ter mentioned, in the text, is supposed to be eminent. It belongs to such as are "in reputation, for wisdom and honour." The assertion might be illustrated by an ap­plication to particular instances, of the mixture of folly, in a character otherwise reputable. The expressions of a bad heart reproach the most exalted station. And, folly is the reverse of that wisdom which is the honour of a vir­tuous character, in the various applications of the expres­sion: some of which have been named already.

A PERSON possessed of, even the best, intellectual ac­complishments, but the reverie of what he ought to be in the several relations of human life, and his connections in society, is destitute of the whole train of virtues; and his [Page 14] character sends forth an offensive savour. This will be evident in real life: it is true of a husband and father, destitute of conjugal and paternal affection—a nominal patriot, void of public spirit—a judge, under the blinding influence of the love of money—and a rich man, destitute of compassion and liberality to the poor. Men, destitute of the virtues suitable to their particular conditions and re­lations, and under the influence of the opposite vices, are the objects of just abhorrence, in proportion to their op­portunity to be useful, to the eminence of their abilities and stations.

THIS truth will be still more obvious by applying it to the great moral objects, and relations, of man. By a single fault, the most awful ruin is diffused through the human race. In place of that holy affection, to the Most High, and to our brethren of mankind, which is suitable to our nature and relations, and is our highest perfection; selfish propensities have the dominion in the human heart, and "all men seek their own." This is the general source of ruin to mankind. From hence, as their proper fountain, proceed, the private and public quarrels, the cruel wars and slaughters, which have filled our world— all the oppressions and persecutions which, under various pretences, have spread desolation through the earth. The wide-spreading ruin has diffused itself through all ages, all nations, and classes of mankind. It has infected all degrees of society, from the meanest cottages, to the most magnificent empires.

THE history of past ages, and kingdoms, will attest the truth of these observations, and general experience will confirm them. This dead fly, with its malignant infec­tion, enters the retirements of domestic quiet, and dis­turbs the sweet enjoyment of its tender friendships; and, in many instances, utterly destroys them. It even sets a man at variance with himself, and the conflict usually is­sues in his falling a prey to this baneful passion. To this [Page 15] must be traced, suicide itself, that most unnatural of all the crimes of wretched mortals.

FINALLY, this sets man at opposition to his Maker, and leads him to reject the proffered grace and salvation of the gospel, procured and offered by the great Redeemer—and thus to plunge himself into the most agravated, and remediless ruin. But for this, how happy were the lot of men! united to their Creator, to each other, and to themselves; possessed of intellectual and other endowments, sussicient for the sublimest pursuits and en­joyments, in a reciprocation of benevolent exertions, and in united reverential love and obedience, to the fountain of good.

BUT it is time to dismiss this gloomy side of human na­ture, and of our subject, and proceed to the concluding branch of it.

III. IN an application, of the general maxim, to par­ticular characters.

THE present joyful anniversary, and this respectable assembly, invite us to apply the subject to the interesting concerns of juris-prudence and civil government. The gentlemen of the two houses of Assembly, are the persons pointed out in the text, elected to their respective pla­ces of honour and reputation, by the unpurchased, unsoli­cited votes of the freemen of the state.

IN a constitution like our's, nothing but distinguished merit can be a recommendation to public office. It is those, who are thus chosen, who are in reputation for wisdom and honour. Happy indeed! if no dead fly be ever found in this venerable "assembly of wife men." In the present application of the subject, we have only to shew, that each branch of the legislature, and administra­tion, must be composed of men equal in ability, and rec­titude of disposition, to the importance of their station.

[Page 16]As the object of government is the good of society, it is natural to remark, that the rulers of a state should have a thorough knowledge of its interests, on the whole. A superficial reasoner in politics, is a very bad statesman. Such an one will often pursue some trifling interest of the state, real or imaginary, to the neglect and hazard of its greatest, and most lasting emolument.

IF I rightly apprehend the nature of our constitution, the honorable members of the Upper House of Assembly, beside acting as assistants to his Excellency, are representa­tives of the state, at large. To these, in particular, it is given in charge " that the commonwealth receive no dam­age." The gentlemen of the Lower House, stand in much the same relation to their respective corporations, as the honourable council, to the whole state. In legis­lation and government, the interest of each corporation is to be regarded individually, and as connected with that of the state—in such a manner as to constitute a common good, in which each town and, as far as possible, each individual, shall find it to be his interest to unite. This common good of the state, must also be pursued in a man­ner coinciding with the interest of the confederacy at large.

THE members of the House of Representatives ought to have a good acquaintance, at least, with the respective interests of their own corporations, and to know how to promote them by the wisest means, in consistence with the common good of the state. The honourable mem­bers of the Council should have a still more exact and extensive knowledge of the public interest, in its several branches, as they are guardians to the whole state—and should know how to secure and promote its welfare, so as to produce the greatest quantity of good, to each branch, and to the whole. And, as shall most exactly coincide with the interest of the United States—and bear a friend­ly aspect to the good of society, and mankind, at large.

[Page 17]IT is the part of the accomplished legislator to investi­gate the best interest of each class of society, and rise, by just gradations, in his plans and system, from parts to the whole; till he fix a common good, comprising the wel­fare of his subjects, as a body, and this, in consistence with the interest of mankind. Such may the legislature of Connecticut be, and adopt the wisest plans to promote its true interest, and to advance the present and future happiness and glory of the United States; as a consede­rate republic, acting on the great theatre of the world, ranking with other nations, and having, in various res­pects, a common interest with them; and, involving the happiness, or misery, of the many unborn millions who are to succeed us; and fill our extensive territory with, flourishing settlements: whose it will be to complete the glorious fabric of liberty and equal government, founded by the wisdom of our venerable senators, and cemented by the blood of our sons and brothers.

SUCH, and so great, are the events connected with the present day. It is even an aera pregnant with the fate of a world! Where then, it will be asked, is the wisdom, not more than human, which is equal to the importance of legislation and government, in founding this rising empire? In this, however, as in other branches of practical know­ledge, though the highest degree of perfection can not be obtained, the man who would deserve to be in reputation for wisdom and honour, must climb the lofty steep of knowledge, in his profession, with unabating assiduity, and approach, as near as possible, to the unattainable height.

THE other accomplishment of the good legislator, and which renders him worthy of the highest respect, is exer­tion for the public interest, proportionate to his abilities. Without this, the greatest skill in juris-prudence and civil government, will be vain. Indeed, knowledge, howe­ver necessary, derives its importance from its connection [Page 18] with exertions, for the good of society. And, unconnect­ed with a disposition to such exertions, in a ruler, it may produce consequences—fatal to the state. The public man must be like the excellent Centurion, who had the testimony of the Jews that he loved their nation.—Or, like the celebrated Emperor who, when a single day had pa [...]ed without any particular instance of benificent exer­tion, lamented saying, "I have lost a day."

WHO can sufficiently revere the venerable patriot, whose life is devoted to the service of his country, and of man­kind?—From determination of the human mind, which is universal, this character has been the admiration of all nations, and classes of men. "Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkennefs." ^* Here is full scope for the collected wisdom and virtue of our venerable Assembly! And, with what inviting sa­vour will those ever honoured names be perpetuated to posterity, through all generations, whole wisdom and vir­tue, whether in the council or in the field, have fixed the basis, for the future greatness of this empire of freedom!

AMONG these, and at their head, we behold, with thankful praise to the great Preserver, safe from the perils of the war, "The Hero who redeemed our land!"— From the midst of ten thousand dangers, restored to the bosom of peace, and domestic felicity—Above the wish for other honours than those which his distinguished vir­tue has secured.—Happy in the safety of his country, like the parent clasping his dear child, just snatched from the jaws of death.

WHAT is all tinseled greatness of haughty mon­archy, compared with the meek majesty, the sweet and dignified serenity of that heroic breast­softened with the most tender sentiments of humanity! conscious of his own [Page 19] successsul efforts, and of the grateful, the affectionate, acknowledgements of the nation, which he was born to save. How much better is the name he has obtained than that of sons and daughters! Present and future gene­rations will glory in the relation, and lisping infancy will be fond to call him father.

SUCH are the sweet rewards of distinguished merit.— May those which are far greater and more lasting attend the illustrious WASHINGTON.—May he be the care of heaven, the highly favoured subject of the King of Kings. —May he grow old in conscious peace with God, and the sweet sensibility of christian consolation. Long may he bless mankind, and honour the Redeemer; till, ma­tured with age and piety, and satisfied with this life— sweetly, and without a parting groan, he shall drop what was mortal, and ascend to glory.

SUCH are thy charms, O virtuous philanthropy!— May the venerable assembly of the wise men of Connec­ticut, feel thy sweetness, and diffuse thy lustre!

THE subject opens an extended field, for useful and en­tertaining reflections, which will readily occur to the feel­ing mind, and shall not, therefore, be particularly named. It remains that the discourse be concluded with respect­ful addresses to the characters in the Assembly, distin­guished by reputation for wisdom and honour.

DUTY, and inclination, require that our first acknow­ledgement be paid to the Chief Magistrate of the State—

MAY IT PLEASE YOUR EXCELLENCY,

I CONGRATULATE my fellow subject and myself on, the preservation of your important life, to this joyful anniversary.—If to be in reputation for wisdom and honour be a felicity—If to have received the testimonies of your country's high respect, for a long course of suc­ceeding years—If to be called, by the public voice, to [Page 20] various, constant and important services—gradually a­scending in the scale of honour and usefulnes, and to be finally placed in the chair of government—It to be plac­ed in it, in the evening of life, and in a tempestuous sea­son, when superior wisdom and virtue was most sensibly requisite, to guide the state.—And, if to have been suc­cessful in administration—If any, or all of these, are agree­able reflections, your Excellency will partake with your affectionate people, in the joys of this day.

You are happy, Sir, in the independence and prospe­rity of your country, and in a review of your own large share in the troubles, and success, of the important revo­lution. May I not add—It is no trisling honour to stand on the list of same, and exist in the historic page, as the first Magistrate of Connecticut.—On the same column with that distinguished catalogue of worthies, who have filled the chair—down, from the venerable first Winthrop, to his Excellency, Governor Trumbull. ^*—Who, after having conducted us through the dangers and distresses of the war, with great honour to himself, and usefulness to the public, preferred an honourable quietus, from pub­lic service, that he might be at leisure to improve his ac­quaintance [Page 21] with that world, where the honours conferred by mortals fade away, but the man who has faithfully "served his generation" shall receive an unfading crown of immortal glory.

ALAS! that such a treasure of wisdom and virtue is re­moved from our world! too soon, by far too soon for us, and for mankind. But, for himself, the most proper sea­son; his hoary head being crowned with glory, as a man of letters, a statesman and a christian. Blessed be 'the Father of Spirits', that notwithstanding the breach occa­sioned by his death, we are still happy in a train of wor­thy characters, possessed of like accomplishments, who catched his mantle as it fell, and whose patriot virtues will bless mankind. ^†

YOUR Excellency will pardon this momentary digres­sion, on account of the solemn and weighty occasion.—I have only to add, that, great as your honour and felicity are, in the respects which have been named, were this all, you could not be pronounced happy on the whole. Bles­sed be God, your prospects are not bounded by time, but open into immortality.—That, while your Excellency is treading the downward steep of life, you can look back on its several stages, devoted to God and spent in his ser­vice, and in doing good to men—and look forward with calm serenity, and joyful confidence, in the great Re­deemer, to an admission into the presence of his glory with exceeding joy.

IT is our heart's desire and prayer to God for your Ex­cellency, that you may be supported under the weight of public cares, and declining years; that you may continue to be blest, and to bless mankind; that the christian con­solation [Page 22] may be your joy; that, in some future period, being old and full of days, you may be honourably in­terred—your country's tears mingling with those of your own family, and bedewing your venerable herse. And that you may receive a distinguished portion among the redeemed, through Chrift Jesus.

THE subject now invites the attention of his Honour the Lieutenant-Governor, the honourable-Council, and House of Representatives.

GENTLEMEN,

THROUGH the good hand of our God upon us, in the peace of 1783, our freedom and independence are recog­nized, by the British court.—We rank among other na­tions.—Have an immense territory, extending through a variety of climates.—A wide field is opened for the cul­tivation of the arts of peace—An opportunity for perfect­ing and perpetuating the most happy constitution of go­vernment, in the federal union. And, by the divine bles­sing on proper civil and military discipline, we shall be secure from the attacks, or, at least, from the ravages of an enemy.

WHAT remains then, but that we take the cup of salva­tion, and call on God—thankfully accept his inestimable blessings, and improve them—to be happy ourselves, and to leave the invaluable inheritance to posterity? To this we have motives the most numerous and weighty, but above all, we owe it to that omnipotent goodness—that God of grace, "who ruleth in the kingdoms of men, and giveth them to whomsoever he pleaseth," and who hath caused his tender mercy to triumph over all our unwor­thiness

THAT we may enjoy the proffered blessings, much is yet to be done.—The various and complicated interests of the state are to be fixed and secured.—The energy of [Page 23] government, enseebled by the revolution, and other cau­ses is to be restored—the principles of the union im­proved, and confirmed—the public credit established—and the whole system of the finances placed on a wise and respectable footing.

AMONG the many subjects which will engage the at­tention of the legislature the following deserve particular attention. That, in the weighty subject of legislation, whatever statutes may be requisite, should be founded on principles of private and public justice and utility, combining, as far as possible, the interest of individuals with that of the public.—Laws should be plain, simple, and but few:—Would rulers wish to govern well, they will not attempt to govern too much.

YOUR honours will not be unmindful of the vast im­portance of the executive branch. In particular, that your Judges are men of the first character, for wisdom, and unbiassed rectitude of heart—well acquainted with the laws of the state, and with the principles and spirit of law in general. And, who are exemplary for those vir­tues, which give energy to their determinations.

As the same course of external conduct, which flows from a heart animated by the spirit of true religion—and, as such, is evangelical obedience—is, in many respects, es­sential to the well being of society:— In this last view it is the proper object of civil government. While, there­fore, it is remembered that Christ's kingdom "is not of this world," and as fuch "calls no man mailer," it is proper to observe that the manners of the people must be formed by education and government. Admitting that an exact determination of the boundaries between the rights of conscience, and of the magistrate may be diffi­cult, in some cases—the most important and practical principles, on this subject, are extremely plain; and are admitted by the most enlightened, of every denomination, as essential to good order and happiness in society. Your [Page 24] honors, sensible of the importance of the general princi­ple, will apply it in your wisdom for the good of this people.

AMOMG the many vices, which tend to the ruin of in­dividuals and society, perhaps none are more fatal than those of needless lawsuits, and the intemperate use of strong drinks. The expence of these destructive practices is the least of their evils; but even this is not inconsiderable. It would be easy to shew, were it needful, that the useless consumption of time end money, in these social vices, far exceeds the whole cost of supporting civil government, and the public worship of God. But were this all, it would be comparatively, trifling.—What is of, almost infinitely, greater importance is the destruction of virtue and good manners; which is hereby effected, in individ­uals, in families, and the public. "Who hath wo? Who hath sorrow? Who hath contention? Who hath babbling? Who hath wounds without cause ? Who hath redness of eyes?—They who tarry long at the wine: they who go to seek much wine."—At the last it biteth like a serpent and stingeth like an adder." ^*

YOUR honours will be happy if you can save this peo­ple from that gulph of ruin. We rejoice that our rulers so generally remember the excellent maxim, which king Lemuel received from his mother. "It is not for kings, O Lemuel, it is not for kings, to drink wine, nor for princes strong drink: left they drink and forget the law, and pervert the judgement of any of the afflicted. ^†

THE interest of education, and literature in general, are humbly recommended to this honorable Assembly. The University in the state, under the auspices of a gen­tleman whose praise is far extended in the religious and literary world—flourishing in numbers, in literature and reputation—is, however, exposed to many inconveni­encies; [Page 25] especially from the want of proper edifices to contain the students under the eye of the executive autho­rity, and funds to support some additional professorships. The paternal attention of this venerable Assembly, is re­quested to that important institution; where so many of us have received our education: in which we have a com­mon interest, and where we wish that our sons may be united as a band of brothers, in treading the delightful paths of science, and forming for public usefulness— when we shall sleep in the dust of death.

YOUR honours are no strangers to the present alarm­ing state of public credit, and the pressing necessity for the adoption of decisive measures to restore it. That our foreign and domestic creditors must be satisfied is not problematical—it is certain. Our national character is at stake, with all the invaluable blessings of freedom and independence. In vain have these been purchased, at such an expence of blood and treasure, unless our national credit be supported.

THIS is a subject no less important than difficult. It is easy to foresee what will not succeed, but hard to de­termine what will. An attempt to remedy the evil by a new emission of paper currency would, no doubt, come under the former description, and be making bad worse. Our public securities, of every denomination, are of this kind, possessed of all the recommending qualities which could attend a new paper currency, destitute of a fund for its redemption. But, like the thin ears, and lean kine, in the dream of Egypt's king, they have already devoured the fat and full ears of gold and silver with which our country abounded at the peace in 1783—and they are nothing better but are, continental money ex­cepted, such as were never seen in all the land of America for badness.

THIS, however, is not the fault of any class of men, whether rulers or subjects, but of the times. It is the re­sult [Page 26] of a combination of circumstances attending the late revolution, in connexion with the imperfection common to man. How to remedy the evil is the question.—The collected wisdom of this Assembly, and of the united Re­public, will be strenuously, and, we trust, successfully, employed in devising means to restore our credit, as a state and nation.— These, it is not the province of the speaker to suggest: but it is easy to obeserve, that our re­sources are not inconsiderable, Beside our unlocated lands, a future revenue of immense value, the fruits of a well directed industry and oeconomy.—Our advantage for ship­building, for trade, and, especially, for the fish­ery.—With other sources of private and public wealth may be directed in such a manner as to fix, and perpetu­ate, the public credit.

YOUR honours would be happy if you could devise some better expedient, than has yet been adopted, for the gradual, but total abolition of slavery; and, in the mean time, protect the friendless Africans among us from a­buse, on the one hand, and, on the other, secure society from injury by improper and ill-timed manumissions.

DURING the first stages of the late war, amidst the ter­rors of impending slavery on ourselves and posterity— much was said!, and something done, in favour of the blacks. But the measures, then adopted, are evidently inadequate, and attended with consequences unfriendly to society, and to them. In each of these views, the subject calls for public attention: but, immediate danger being past, it engages little notice.—And, not a few of the citizens of the United States are returning, "like the dog to his vomit," to that dreadful infraction of the law of nature and of God, the practice of stealing their brethren of the human race, and selling them. While many British subjects and some of the first dignitaries of their estab­lished church, are pleading the cause of those friendless and oppressed strangers, with a nobleness of sentiment [Page 27] and ardour of zeal, which do honour to their profession and to humanity. ^*

COULD your honours do any thing effectual, however the interested and unfeeling might oppose, humanity would approve, with the most friendly ardour. The lov­ers of truth and goodness would assist you with their pray­ers. The blessing of many, ready to perish, would come on you. Heaven would approve, and the good favour of your excellent name would be diffused through all generations.

THAT I be not further tedious, may the spirit of wis­dom guide the present session of the legislature. May you do much service for your country, and return home, with that deserved reputation for wisdom and honour which is far better than the most precious ointment.

THE venerable Clergy will now be pleased to suffer the affectionate address.

MUCH RESPECTED FATHERS AND BRETHREN,

THOUGH we have no share in legislation and govern­ment, a large field is open, in which we are to diffuse the sweet perfume of that most fragrant composition, the chris­tian religion, which we are to preach to others, and prac­tice ourselves. Nothing is more obvious than that the spirit and institutions of the gospel bear a friendfy aspect [Page 28] to society and government. And that, in such a manner, as is true of no other religious system:—for no other, teaches its votaries to place their felicity in the public good, and to think and act on the extended scale of the most perfect general happiness. But christianity not on­ly teaches, but inspires its subjects with this truly noble liberality of sentiment and affection. It expands the heart of each individual to embrace the good of all, and to rest ultimately, in the perfection of the divine glory, and of the felicity of God's kingdom. And, surely, a heart thus dilated with public affection, can not fail to exert itself for the good of society.

WE are to teach our people "the whole council of God," as it respects doctrinal, experimental, and practi­cal christianity.—But let it suffice, on the present occa­sion, to observe, that we muft "put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, shewing all meekness to all men." ^*

BY instruction and example, we are to shew them the way to exhibit the amiable beauties of pure christianity, in the exertions of well directed benevolence and public spirit, and a becoming discharge of all the relative duties. From us, they should learn the sweet pleasure of domestic virtue and religion, in all its branches. And how good and pleasant it is for brethren to dwell together in unity. Society is constituted of families, and from them, it re­ceives its complexion.—In this way let us teach our peo­ple to reverence the laws, the rulers, and judges of the state. And, above all, to reverence our great Creator and Redeemer, and imitate his goodness—to be fathers to the poor—the friends of strangers—to wipe the tear from the orphan's eye—and cause the widow's heart to sing for joy.

[Page 29]SOLICITOUS that the people of our charge, may be rea­dy to every good work, and wise to salvation— we shall not only teach them by word and example, but bear them on our hearts at the throne of grace; and, we shall not be unmindful of each other, and the churches of God. May I not add that, while we pray the Lord of the harvest to send forth labourers into the harvest, we should be of one mind among ourselves as to the introduction of proba­tioners, and the settlement of pastors—that they are workmen who need not to be ashamed—persons eminent for piety, literature, and all ministerial accomplishments. The faithful minister wishes to live in his successors, in the evangelical work.—May we have this animating prospect.

BLESSED be God that to us, is this grace given to preach among our fellow sinners, the unsearchable riches of Christ. Happy, indeed, if we obtain mercy to be faithful and successful!—Thus shall the precious ointment of pure christianity, exhibited in our doctrines and our lives, dif­fuse a most delicious perfume, and be "a sweet [...]avor of Christ unto God"—sweeten our way through the labours and trials of life—not forsake us in the solemn hour of death, and render our joys pure and complete in a better world, when we meet each other, and those of our dear flocks, who have profited by our ministry.

THE least of you all felicitates you, and himself on the great mercy of having received part of this ministry.—He heartily wishes you the divine presence, and abundant success, together with increasing harmony in all the branch­es of christian truth, "till we all come in the unity of the faith and knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ," ^*

[Page 30]FINALLY, all who are present this day are invited to "take the cup of salvation and call on God"—with thankful praise for all his mercies to us, and to our fathers, and wisely to improve them by a practical compliance with the duties of their relations to society, to mankind, and to themselves.

ABOVE all, let us receive the cup of gospel salvation, presented through the great Redeemer—by a hearty com­pliance with all the institutions of christianity. Then shall the sweet perfume of "the anointing from above" diffuse its reviving influence through every breast, and we shall know, in some degree on earth, "how good and how pleasant it is for brethren to dwell together in unity" —And this happifying knowledge will be perfected in the world of perpetual harmony:—where all the redeem­ed from among men shall join in receiving the cup of salvation, and in saying, "thanks be to God for his un­speakable gift."