PHILOSOPHERS, for the purpose of reason­ing and communicating their ideas to better advantage, have divided all existences into classes. These divisions are denominated by such general terms, as a genus, species, order, and rank of beings. Matter is a general term, including all the ideas, which belong, in common, to all material existences. They then subdivide material existence into several species. Inanimate existence constitutes one, vegetable another, and animals a third species, rising, by way of gradation, from the lowest to the highest in kind. Spirit is also a general common name of all spiritual beings, which, however, are divided into different classes, as [Page 4] divine, angelic, and human. The soul is a spiritual existence; men, therefore, form one, and the angels another and higher rank. Whatever the specific difference between an­gels and men may be, the text places us as but little below them, and at the head of all other creatures in this world. Man is made, (for he is the person meant in the text,) a little lower than the angels. Indeed, the a­nalogy observable in all the works of God, together with the text, afford us reasons to believe, that the angels rise in different ranks one above another, till at last the Almighty appears infinitely above the whole, as the superior head of all principality and power, or of all ranks in the universe.

ALL beings rank according to their real dignity and worth. Different orders of crea­tures ought, therefore, to rise, by easy gra­dations, men above animals, and angels above men, in proportion to their different degrees of real dignity and value. By the same rule, all the states and kingdoms of the earth ought to rank themselves. And all beings ought to employ all their powers agreeably to, and uniformly in, the stations assigned them, by the Author of their existence.

ASCERTAINING clearly the real value of things in general, and of those properties in particular which are the most valuable, will teach men their real worth, and the rank they sustain, and prepare the way to show how the [Page 5] improvement of the mind will contribute to the good of society.

LET it then be shewn,

I. WHAT constitutes the real worth of be­ings in general.

THE value of all things is either intrinsic or relative. The reason why any thing is esteemed, is, on account of the immediate pleasure which it affords, and the happiness it may hereafter produce. As all happiness presupposes a pleasing object, those which suit the relish of the mind may be termed the sources of happiness. Those things then, which, of themselves, afford immediate plea­sure, have intrinsic value; but those things which please only when viewed as necessary means to happiness hereafter, have a relative value. Hence, some kinds of fruit are valued on account of the immediate pleasure which they afford, and also, for the sake of some future good to which they are a necessary mean, by restoring health, nourishing the bo­dy, and procuring other things of higher gra­tification. There are some things, which, in themselves, afford no satisfaction; these are valued only as means to happiness hereafter. It is in this relative view that money is so highly esteemed; because it serves as a mean to procure most of the sources of happiness in the present life. Hence, some things have [Page 6] only a relative, and others have both a rela­tive and an intrinsic value.

FURTHERMORE, although some things give immediate gratification, yet, if they will hereafter destroy our happin [...] [...] on the whole valuable. Hence, those things only will be esteemed by any person on the whole as valuable, which give him more pleasure than pain. And those things only which on the whole produce more good than evil, ought to be esteemed by us as being really valuable to society. And by the same rule, in estimating the worth of things, we ought not to consider any thing as valuable on the whole, only that which will finally and forever issue in the highest happiness of the universe. As all persons ought to seek the good of society, so all societies ought to seek the good of the universe: And as the good of each of these is inseparably connected, every person by seeking the highest good of the one, promotes the highest good of the other. Hence, the highest good or happiness of the moral system, is the standard by which we are to estimate the worth of every thing. According to this standard, the following are the only reasons why any existences, with their pro­perties, are valuable. (1.) Because some of them are capable of enjoying the highest good. A capacity to enjoy good is valuable on this very account. Vessels in daily use, are esteemed on account of what they receive [Page 7] and contain. In this view, the worth of any being is great, in proportion to the sum of happiness he i [...] capable of enjoying during his existence. (2.) Because they are a means of the increase and diffusion of happiness. An existence is valuable, if it is a means of pro­moting, although it is not capable of enjoying happiness. In this view, the intrinsic and re­lative value of all things is greater or less, in [...] they promote the highest good of the moral system. Hence, those things which serve as means to happiness, without any capacity to enjoy it, have not that degree of worth those beings have who are capable both of enjoying and increasing it.

THIS leads me to inquire,

II. WHAT those faculties or properties in any being are in particular, which are the most valuable?

THE soul of man is a ray from the Eternal Source of intelligence; and, like its author, is composed of three general faculties, under­standing, taste, and will.

THE understanding is the receptacle of ideas; that faculty which perceives truth and falsehood, right and wrong, and is the seat of every rational process and operation. It is the light of the soul, the candle of the Lord shining in every man, to direct him in the way to true happiness and glory. It is neces­sary [Page 8] to the existence of happiness, and capable of endless growth and improvement in know­ [...]edge.

THE faculty of taste is the seat of all our pleasures and pains. If man were destitute of this, or of feeling, he would no more be the subject of happiness, or of misery, than the inanimate creation.—This is one proper­ty of our nature, by which we are distinguish­ed from, and exalted above, the lower orders of existence. This faculty is, also, capable of improvement in refinement, in delicacy, and sensibility; and hereby of deriving more satis­faction from all the sources of happiness a­round us. Of these sources, some are short in their duration, and others are eternal. If the relish of the mind is such as to be pleased with the former only, we are not prepared for end­less happiness; because, in this case, our pre­sent happiness will terminate when these tem­poral, and fading sources have an end. And those sources which will continue, and afford delight to a good taste, will be sources of mi­sery to a bad one. Hence, according to the nature of our taste, we are prepared to experi­ence [...] happiness▪ or misery, forever. This shows how important it is, that the taste should [...] rectified and improved; and shows, that its eternal grow [...] lays a foundation for endless increasing happiness.

THE will is the next faculty, which exalts men above the interior ranks. Volition and [Page 9] its connection with effects constitute all that power, or regency, of which intelligent beings are possessed.—We know, that to obtain the objects, and answer the end, which suit the taste, many mediate effects, as means, are of­ten necessary. These are produced by volun­tary exertions. Hence, without the faculty of will, men would be destitute of power, and be unable to obtain any end, or accomplish any scheme whatsoever. Without this, he would not be a moral agent, or accountable for any of his actions. This faculty, therefore, is necessary in union with the others, to form a complete man; and has been the cause of all the great works and actions, which have been performed by men on the theatre of life.

THESE faculties united constitute a soul, which is a complete, natural image of the great Creator. These are the faculties, or properties, in particular, which are of the greatest value; and render man a being of higher rank, than any other being in this world; and capable of endless growth in knowledge, in goodness, and happiness. Be­cause these render him capable of more sub­lime enjoyments, and of promoting the high­est good, to a greater degree than any other rank of existence, below the angelic.

LET us now take a view of the beings which surround us, and ascertain their rank in the gradations of existence.

[Page 10] MERE matter, being devoid of all those properties, which are necessary to enjoyment, has no value, only as a mean to promote it. In this relation, it is of great service, and con­tributes much to the felicity of intelligent be­ings. But as it is not capable of any enjoy­ment, it takes the lowest place in the grade of existence.

ANIMAL beings are sensitive, capable sub­jects of pleasure and pain, are also a mean of more good to society, and, therefore, possess properties of higher value than mere matter. In these respects, being of greater dignity and worth, they occupy the next rank in the scale of existence.

NEXT in the ascent is man, who is capable, not only of the enjoyment, and increase of more happiness in this life, than any other or­der of beings; but he is designed to be the sub­ject, and the mean of increasing happiness and glory through an endless duration. He, there­fore, sustains the highest rank in this world, and is stationed but a little below the angelic or­ders; and, on account of his superior dignity, is made lord of this lower creation. Indeed, the sacred pages, and the analogy of the di­vine works, afford as reasons to believe, that the distance between man and the lowest order of angels, is nearly the same as the distance between man and the animal tribes. And the same reasons may convince us, that the angels [Page 11] rise in ranks above each other, towards the throne of the Almighty. Hence, we read of the cherubims, the seraphims, of principali­ties, dominions, and powers, which terms de­note the different ranks in the angelic world.

HAVING ascended, in taking a view of the rising ranks of existence, to God the supreme head, and king of the universe, let us stop, for a moment, and contemplate his infinite digni­ty and glory. He, not only enjoys an inex­haustible fountain of happiness in himself, but is possessed of all the attributes necessary to communicate and diffuse it to the utmost possi­ble extent. God is the original fountain of all that is good, and of all that is valuable through­out the creation. It is on account of his infi­nite dignity and worth, that he does, and ought alone, to sustain the highest rank in the universe. All other ranks are derived from, and dependent on him. His will gave them existence; according to it they are governed, and will be disposed of for ever. In what ex­act order God has arranged his creatures, from the lowest to the highest. The lower ranks are subordinated to the higher; they are mutu­ally dependent on, and subservient to the good of each other, and the greatest happiness of the moral system. All his works, through every rank, speak his existence, his universal pre­sence, and agency, and, like a mirror, reflect to the view of rational creatures, his infinite glory. We are ranked so very far beneath Je­hovah, [Page 12] that when he looks down, through the angelic orders, on men, it is no matter of won­der to hear him say, the nations are as the drop of the bucket, and accounted as the small dust of the balance—all nations are, before him, as nothing, and less than nothing and va­nity. Lord what is man, that thou art mind­ful of him? And are not we under every obli­gation to look up to God, and unite with the shining ranks around his throne, in their ado­ring prostration at his foot-stool; and, with the highest joy, join in their constant anthem of praise, that the Lord God Omnipotent reign­eth?

ALL creatures rise by nice gradations from the lowest to the highest, and hereby display the wisdom of God. Hence, among the in­dividuals of the same rank, some have less, and others greater value; so that the differ­ence here is as great, as the difference between the greatest in one, and the least individual in another, through all the several ranks of created existence. Hence no schasms appear, for every space is occupied by some creature of less or greater dignity and worth; and the individuals of every kind, and the several ranks, being linked together, form one stu­penduous whole, which will issue, finally, in the highest possible increase and diffusion of happiness.

ALL that now remains, is, to apply the subject,

[Page 13] BY showing how the improvement of the mind will contribute to the good of society.

WE have taken into view the natural capa­cities of that spiritual existence, called the soul of man. These faculties improve with our growth in knowledge, goodness, and happi­ness; and they have no value, except as they stand related to such improvement. In this view, their value is equal to the importance of knowledge of virtue, of the dignity and happiness of society. The inanimate creation has no capacity for improvement in know­ledge, in virtue, or in happiness; and the highest improvement of which animals are capable, is very limited. But man is made to grow and increase for ever: And his happi­ness will increase, especially hereafter, in pro­portion to his growth in knowledge and vir­tue. Without improving in these respects, the rank and dig [...]y of man will be station­ary. But by such improvements he may exalt his rank, rise in dignity and glory, until he exceeds in lustr [...] the brightness of the sun.

To make it appear then, distinctly, what means are necessary to the improvement of the mind, and how such improvement will contribute to the good of society, let it be observed,

That every civil community, whether state, kingdom, or empire, may be considered a political person. The legislative or supreme [Page 14] authority is the head or soul of this person; and the several individuals, composing the community, are the members. These mem­bers, with their head, constitute one entire political person. The legislative authority is the collective voice and will of the society. And as the greatest wisdom in the community ought to [...] in the head, for this reason it ought to [...] to each person his duty, and direct and govern, as far as is necessary, to the highest good of the whole body. In this view it is evident, that as every civil commu­nity is composed of a united collection of in­dividuals, its real dignity and worth are in proportion to the dignity and worth of the persons composing it. But as persons increase in real value and dignity only by improving their minds, by such improvement only can the true dignity and glory of any society be increased. Therefore, whatever is necessary to their improvement, is necessary to the highest good and improvement of society.

FOR further illustration, let it be enquired. Is not a society prosperous and happy, in pro­portion as the members enjoy their rights, li­berties, and privileges in peace, and safety? When they are neither disturbed by internal broils, nor foreign wars, nor stand in fear of them? When the members, from a spirit of love, mutually discharge all the offices of kind­ness and friendship, and enjoy every necessary source of happiness? But, how shall society be advanced to a state so desirable; and what [Page 15] means are requisite to accomplish an end so important? What, but knowledge, can devise the necessary means? And what, but a virtu­ous disposition, will prompt a person to seek, invariably, the good of society? And what, but power, or voluntary exertions, can accom­plish the patriotic wishes of virtue? Surely, such attributes are necessary to the highest good of society. Otherwise, why do all men judge, that the rulers of a nation ought to be men eminent for knowledge, and virtue? And that power, in every community, is necessary to its happy existence? These are considered as necessary to qualify a person to govern well. By being possessed of knowledge, power, and goodness in perfection, Deity is qualified to govern the universe with unerring rectitude. And, in proportion as the members of any civil body excel in these improvements, they approach towards perfection, and are qualified to advance the happiness and glory of society. And, it is evident, that a deg [...] of that, which is necessary to make a good ruler, is necessary to constitute a good subject. How happy, were every one fit to govern. Then, whether he sustains a private or public character, he would, invariably, seek by the best adapted means, the highest good of society. And, were all the members, thus qualified, it would be impossible, that society, with the common blessings of providence, should not, also, enjoy the highest dignity and prosperity,

FROM these remarks, it is obvious, that the [Page 16] improvement of the mind is not only requisite, but highly so, to the advancement of society to any higher perfection than that already at­tained. Hence, as it is the professed design of politicians to promote the happiness of civil community, the improvement of the mind is one mean, without which, they can never ful­ly reach their end. So far as ignorance and vice prevail among any people, so far those er­rors and evils which violate their happiness, and disturb their repose, will prevail. Consti­tutions may be framed, laws enacted and exe­cuted, still, these evils, while their sources continue, will, in a greater or less degree, a­bound. Laws and constitutions are necessary, and may do much in restraining vice, and pro­moting the good of society, yet, without the improvement of the mind, [...] will not in­crease in dignity, or in [...]. No object, therefore, which can claim the attention of politicians and legislators, [...] so important as the growth of the mind in knowledge and vir­tue.

HOWEVER, to impress this idea more deeply on the mind, let us take a view of past ages, and see, how, by the cultivation of the mind, persons, states, and kingdoms, have exceeded the ignorant and vicious in lustre and greatness.

KNOWLEDGE began at first to beam forth in Egypt. There the arts and sciences were at first cultivated. From thence, like the a­scending [Page 17] luminary, she shone on the plains of Shinar, and diffused her beams through the states of Greece and the republic of Rome. It was owing, in a great measure, to their superior knowledge, that the Egyptians, Greeks, and Romans, so far surpassed in dig­nity and splendor, all the barbarous nations a­round them. And how did Europe emerge from darkness, and shine with superior lustre, by the revival of letters, in the sixteenth cen­tury? And the States of America owe their superiority, in point of dignity, above the sa­vage tribes, to the cultivation of their minds in the arts and sciences. Indeed, the fame of every nation is to be attributed more to a few men of eminent knowledge, than to all their kings and mighty conquerors.—Knowledge has made astonishing distinctions between man and man, and between nations and nations. The Newto [...], the Lockes, and the Addisons, ap­pear like a superior order of beings; and, by improvements in knowledge, do not some men in our land, as far exceed others, as the sun exceeds the stars in brightness? Had it not been for men of learning, the fame of Ameri­ca would never have sounded through the earth. Science and liberty mutually befriend each other. Those constitutions, which se­cure the rights and liberties of men; those laws which govern society, owe their origin to men of knowledge. Men, by the improve­ment of the mind, have made discoveries in the heavens and in the earth, and in all the [Page 18] works of God, which have illuminated the world, and taught us how we may convert the furniture of nature, to the use and benefit of society. The necessity and utility of know­ledge, to the happiness of the world, are in­conceivably great. And virtue, by which I mean true religion, is not less important. This has its seat in the taste, or heart of men. She is a constant friend to man—to his rights, to his liberties, and to his everlasting felicity. She is the brightest ornament, the most precious jewel, and most valuable crown of glory to man. Knowledge, when united with a vicious, instead of a virtuous disposition, has been a means of more hurt than good, in every age of the world. It is owing to Satan's superior knowledge, as one cause, that he has been able to found a king­dom in this world, and maintain his dominion over the sons of men. His knowledge con­certed the measures [...] his vile heart car­ried into execution, [...] our first pa­rents, and establishing the reign of sin through the earth. If Alexander had been ignorant of the military art, and of the means necessary to raise and equip an army, he could not have accomplished his ambitious views in conquer­ing the world. Ignorance restrains and limits the operations of vice. But, knowledge o­pens to view a field for the depraved heart, like a violent storm, to spread destruction far and near. Of this we have many instances.

THE Caesars, by their arts and intrigues, [Page 19] deprived Rome of her liberties, and reduced her to slavery. What may not be expected from an increase of light without virtue? Re­volutions in favour of the rights of man may succeed, and the tree of liberty may be plant­ed in various soils; yet the same light which discovers the way to demolish the thrones of despotism, and humble the proud tyrants of the earth, may enable the ambitious to de­stroy the temple of liberty, and erect in its stead the throne of tyranny. Where are the liberties of Sparta, of Athens, of Greece, and of Rome? If virtue had held an equal domi­nion with the light which illuminated Greece and Rome, the tree of liberty might have flourished in those countries to the present day. And, if the light of the present day should enable the ambitious to destroy the li­berties of America, such an event would be no more extraordinary, than those of a simi­lar nature which have been effected in the world. The influences of the sun, however salutary in common, if rain be with-held, on­ly serve to harden the earth, and destroy the sources of life and happiness. Light, without virtue, produces similar effects in the moral world. Hence, without religion, the human race cannot reach a more exalted rank; but, by a retrograde motion, will sink lower into disgrace and misery. Angels, stripped of the robe of virtue, became devils, and fell from the highest seats above, into the lowest pit of darkness and shame. Where shall we find any [Page 20] rank of beings more worthless than they? they are viler than worms. Sin is, in like manner, and [...]sgrace to any people; but reli­gion is their glory. This raised David from the humble employment of a she [...]erd, to the throne of Israel. This pro [...]ed for Solo­mon that wisdom, which extended his fame to the ends of the earth. This made Daniel greater than the wise men of Babylon. By this, man, simple as he is at present, may rise to the highest glory in heaven. This is the ornament which adorns and dignifies human nature. It is the genius, the spirit, and the life of liberty. Unless we improve in virtue, our improvements in knowledge serve only to sink us more swiftly and deeply into endless shame and darkness. As ignorance and vice will degrade persons and nations, to a level with the most uncivilized and savage tribes in Africa; so when they are enlightened with the beams of science and virtue, they rise in­to respectability. As there is nothing to pre­vent their growing in greatness, since the field of knowledge is infinitely extended, they may proceed in a constant progression for ever. By improvement, lower ranks may ascend, till they reach an inconceivable height. By pursuing this path, we have reason to believe, from the pen of prophecy, that future nations will shine more bright than the luminary of heaven. For we read of a time, when all shall know the Lord from the least to the greatest; and when the light of one day, shall [Page 21] be as the light of seven. These remarks are sufficient to convince every person, how high­ly important the improvement of the mind is to the dignity and happiness of society.

BUT how shall the mind be thus improved? To this end, education, on one hand, and the attention and application of the mind, on the other, are requisite. The mind, like seed sown in a garden, needs cultivation to favour its growth. By the assistance of education, to bring into view those things which ought to be known; and to give it a right direction in the pursuit of knowledge; and by a proper application of the mind to acquire it, it will daily enlarge its views—discover the nature and properties of the things by which it is surrounded—their [...] and dependen­cies—their various uses and designs, and their ultimate relation to the greatest happiness of the universe. The understanding, by such cultivation and use, acquires greater penetra­tion and readiness, to discover the agreement and disagreement of things, with their con­nections, relations, and designs. It acquires an habit of investigating with ease, indepen­dence, and vigour; and every progressive ste [...] facilitates future advances in the field of know­ledge, and renders the walks of science the more agreeable. By thus opening and ex­panding, the mind comes to feel its own strength and dignity; rises above useless a­musements, and scandalous vices, and soars a­loft [Page 22] lost in search of new discoveries, which may promote the happiness of society.

BUT, with what branches of knowledge ought the mind to be more especially ac­quainted? Man, in one age, cannot learn eve­ry thing. For this reason, we ought to ac­quaint ourselves, more especially, with those branches of science, which have [...]he greatest tendency to rectify the taste—to promote the good of society, and our own eternal felicity. But, of all the sciences, politics and divinity will have the greatest influence in answering these important purposes. The great design of politics, (by which I mean the whole sys­tem of civil jurisprudence) is to concert and pursue those measures, which will advance the highest good of society. The whole system of divinity has the same object in view, and, fur­ther, aims at the future blessedness of man­kind.—It is true, some suppose, that these sci­ences have no relation, or connection with each other. Such a supposition is attended with many ruinous effects. The fact, is, they are branches of moral philosophy; founded on the same general principles; aim at the same object, and differ, only, in certain cir­cumstances. This will be evident from the following illustrations.

ALL intelligent beings form one great com­munity, or kingdom, of which God is the supreme head. The greatest happiness of his [Page 23] kingdom, is the ultimate object which all his subjects ought to be pleased with, and invari­ably seek. Here is the origin of all moral ob­ligation; for it is the highest good which binds and obligates moral agents. All the states, kingdoms, and empires of this world, may be viewed as so many colonies, into which this universal kingdom of Jehovah is divided. Let us view these colonies as so many distinct political persons; then we can as easily see the general principles which ought to govern them, as we can see the general principles by which individual persons ought to be govern­ed; for they stand in the same relation indivi­dual persons do to each other, and the universe. Now, it is self evident, that individual persons ought to seek each others happiness, to the extent of their abilities, and the highest good of those bodies, of whatever denomination, to which they belong. To do this is right, and to do otherwise is wrong. Here, then, are two general principles, or laws, which necessa­rily involve each other; one of which binds us to seek the highest good of all individuals, and the other the good of all collective bodies. Also, when any person acts the part of an ene­my to another, or to any collective body, and it becomes necessary to the good of the whole, that his good should be relinquished, and he be made the subject of punishment:—the principle just stated, which requires us to seek the high [...] good obligates us to relinquish his good▪ and [...] punishment upon him.

[Page 24] THESE and the like are general principles, or the laws of nature, which all beings are severally bound to observe; upon which the law of God, civil laws, and the laws of na­tions are founded. The great design of these laws, with the rewards annexed to them, is, to enforce obedience to the law of nature: For it is by observing the laws of nature, that the good of individuals, and the general good, are secured and promoted. Every act, which is injurious on the whole to happiness in gene­ral, is a breach of the law of nature; and every act which aims at happiness in general, is an act of obedience to it. Hence, these ge­neral principles are very extensive: For they prohibit or require all those acts of every kind, which ought to be prohibited or required by any of the laws either of God or of men. On these principles, the whole systems of politics and of divinity are founded. Their object is, likewise, the same: For they, unitedly, aim at general happiness. Hence, those greatly err, who view politics and divinity as wholly disconnected. Hence, these sciences not only contain the principles, but also all the duties which are necessary to our personal good, to the good of civil society, and to the highest good of the moral system. Therefore, of all branches of knowledge, none are of equal im­portance to be taught and well understood by the human race. These present to view an unbounded field for mental improvement. Here is room for the mind to expand, and [Page 25] enlarge her acquaintance with the principles and duties which are the m [...] conducive to the happiness of the world. Here is room for the everlasting improvement and gratification of a good relish of heart. Here is presented to our view, the strongest motives to persuade us to make every possible exertion necessary to the good of society, the glory of God, and increasing good of his kingdom. Hence, it appears, that God has displayed his wisdom and benevolence, in appointing an order of men, to teach us publicly, and weekly, those principles and duties which are adapted to improve the mind, better the heart, regulate the conduct, and diffuse light and happiness through every order of men. And, as politics and divinity are built on the same original principles, include the same duties, and [...] at the same object, in teaching one, the other is taught, in a greater or less degree. This mode of weekly education, instituted by God, is the best adapted to improve the minds and hearts of men, of any now in practice; and has more influence in regulating their lives and promoting the good of society, than any other measures which have been adopted by the wisest politicians of the earth. And the design of this benevolent institution is more perfectly answered, in proportion as the mi­nistry is filled with men of abilities, piety, and learning. Those, therefore, who neglect this institution, would do well to enquire, whether they act a friendly part towards the [Page 26] improvement of the mind, the good of society, or themselves, or show any suitable reverence to the Almighty? And those, who deny the divinity of the scriptures, would do well to in­quire soberly, whether they are not sapping the foundation of politics and society, and acting inconsistent with their political creed?

ON the whole, is the improvement of the mind, an object of such importance to increase the glory and dignity of man, and the dignity and happiness of society? Ought this to claim the attention of rulers, as the surest way to answer the important designs of government?

THEN we learn the importance of having every public station filled with men the most eminent for virtue and wisdom. Good abili­ties, extensive knowledge and virtue, consti­tute true worth and merit. Those who have more merit in these respects than others, are exalted in rank above them. They have risen by merit. And, as public stations are places of eminence, men of the greatest worth ought to fill them. They will fill them with digni­ty, utility, and honour. They will feel, more than others, the importance of having the mind improved in every useful qualification: they will attend to it, as the most necessary measure to promote the general good. When they are called by the suffrages of the free­men from their private walks, to fill such seats [...] eminence, their regard for the public weal [Page 27] is the great motive which will induce them to obey, and engage in the arduous work as­signed them. Such men never seek any pub­lic station by intrigue. Every method of ex­alting themselves, except by merit, to places of eminence, is beneath their notice. They despise all the low arts of intrigue, as mean and despicable. Such arts discover, by whom­soever practised, a little, mercenary mind, which aims not at the public good, or any thing higher than its own personal honour and emolument. Freemen may therefore know, that men who are intriguing for places of honour, are by no means qualified to fill them, and ought to be entirely neglected.

OUR subject contains the strongest motives to induce your Excellency to act with the highest dignity and firmness. Reflect on your rank by creation, at the head of all existence in this world, and but a little below the angels.—Reflect on the exalted station you are called to fill, by the suffrages of the freemen; and how highly you are honoured by God and by men.—Look down, then, with a noble disdain, on every thing which is beneath your station and dignity, or which can stain your glory. Let all your conduct exhibit greatness of mind, a virtuous, patriotic spirit, increasing dignity in your public station and journey through life, that, when you ascend to act on a more exalt­ed theatre above, succeeding generations may rise up and call you blessed.

[Page 28] WITH his Excellency, the Council, and the House of Representatives, belong to the same created rank, and by the freemen are called to act in the stations which you now fill. Let your actions and professions be as dignified as your rank and stations. What is worse, or more degrading, th [...]n vice, and the profession of sentiments, which are ruinous to society? Can you descend so low as to walk in the de­grading paths of vice, and to be a servant to Satan, the prince of darkness. How would you despise a king, drest in his royal robes, to see him wallowing in the filth and mire of the streets? Or to see him, neglecting the great concerns of his kingdom, for the sake of spend­ing his time with children in their amusements, and playing with the glittering pebbles, which engage their attention? It is equally out of character, for any in a dignified rank or station, to spend any part of his time in useless amuse­ments, or to stai [...] his glory with the spots of wickedness. You are resolved this shall not be; but that your conduct shall be as dignifi­ed as your station. Reflect on the great and glorious work with which you are entrusted. The general good calls on you to concert mea­sures—to restrain vice—to defend the rights of men—to have justice executed—to protect the virtuous and innocent—to nourish the arts and sciences, and, by establishing a proper mode of education, to diffuse the beams of knowledge and virtue through every rank of citizens, and advance society to the highest dignity and re­nown. [Page 29] What an amazing work! But, for your encouragement, take a review of those men, who, by their great and virtuous deeds, have adorned human nature, obtained immor­tal honour, and are now shining in exalted seats in the paradise above.—Take a review of the great and virtuous deeds of Joseph in Egypt—of Moses, the leader of the host of Israel from the house of bondage, to a land of liber­ty and plenty—of Joshua, in his conquest of Canaan, and at the close of his life—of David, who, by his religious establishments, and by extending the kingdom of the Hebrews to the limits assigned by God, and other virtuous deeds, was styled the servant of the Lord—of Solomon, who raised the kingdom of Israel to the highest summit of earthly glory, and whose same for wisdom founded through the world—of Paul, who diffused the light of the gospel, and extended the conquests of the Re­deemer from kingdom [...] kingdom, and per­suaded thousands to assume their native digni­ty, and act like men. And why should I de­tain you to review the deeds and characters of Abraham, of Samuel, of Daniel, and of others, especially, the imitable and glorious deeds of Christ, the saviour of the world. Here are ex­amples worthy of imitation. By performing deeds, as great and virtuous in your stations, as they did in theirs, you will leave your names to be immortalized, like theirs; and soon u­nite with them in services more sublime▪—By an example as worthy of imitation, you may do [Page 30] good, after you are dead: for example has a­mazing influence. For there is a great prone­ness in human nature to imitate, especially, those in stations of eminence. Hence, one reason why, in general, the things which are fashionablest among the great, as dress for in­stance, are imitated by the lower classes of people.

IF improving the mind, practising virtue, and attending on religious institutions were in fashion with the leaders and fathers of the people, there is reason to believe, these things would more generally gain the attention of the lower classes; and, if no more, greatly restrain the practice of vice. For vice and error will never prevail to any great degree, when out of fashion with the great, and wholly discoun­tenanced by them.—May your exertions, therefore, to exalt this rising state to the high­est eminence in knowledge and virtue, be smiled upon and prosper. To this end, read more—read books, read the great volume of the divine works, grow in virtue, and outshine the sun in all its glory.

FINALLY, our subject presents to the view of this audience, a universe composed of a vast gradation of beings: The several ranks con­nected, like the links of a chain, form one stu­pendous whole. At the head of this system is the great Jehovah, who, by right of merit, sways the sceptre of universal government; ul­timately seeking the highest good of this great [Page 31] community, and subordinating all things to this end of highest value and importance. God has placed man but a little below the angels, at the head of every [...]ank in this low­er world, and given him dominion over the whole. Hence, all creatures in this lower world are his subjects, and, by submitting to his dominion, administer happiness to every in­dividual. As men compose one entire rank, they are by creation equal; one no greater than another, and each entitled to all the [...]ights and prerogatives of men. They ought, therefore, to feel towards each other as brethren, and view each other as fellow-sovereigns of the world—as the subjects of the Almighty—and as made to advance the greatest happiness of the universe. Among all the orders of being in this world, as far as our knowledge extends, man alone is made capable of endless growth and improvement.—And his improvemement depends on his conduct—on the use of his a­bilities—and the means and advantages with which he is highly privileged and distinguish­ed by his all-bountiful Creator. According to our conduct, we shall grow in dignity and worth, and shine with increasing lustre; or sink into greater and greater shame, darkness, and misery for ever.—Sin stains the glory▪ darkens the lustre and degrades the rank of every intelligent creature. While virtue or religion, connected with knowledge, is the brightest crown of glory, which dignifies us more and more, till we shall, through divine [Page 32] grace, be fixed as stars in the firmament a­bove, to shine with increasing everlasting brightness. Science, and the religion which is [...] us in the volumes of creation, of providence, and revelation, are the eternal friends and supporters of liberty; friends and servants to the growing greatness, and endless happiness of man. While ignorance and vice degrade our rank, enslave the mind, and con­stitute the foundation of every system of tyran­ny. How many examples might be produced in support of the present sentiment. Witness the fall of angels. Look through the world, at Asia, at Africa, at a great part of Europe and America, where vice, and in many king­doms profound ignorance, have reigned tri­umphant; and what do we behold, but a world of slaves, and the uncontrouled sway of tyranny and oppression.

ON the other hand, look at these United States enjoying their rights and liberties, founded at first by men too eminently reli­gious to remain any longer in a land of slavery and oppression. Liberty, exiled from Europe, crossed the Atlantic with them, and fixed her standard in this western world. This shows, that religion is the genius, the life, and spirit of liberty, and the foundation of all true hap­piness and greatness. By her aid, from small beginnings, we have risen into a growing em­pire. If we continue to cultivate science and virtue, our land may become a paradise, and [Page 33] our nation, in some way, be instrumental in erecting the temple of liberty on the ruins of every throne of tyranny through the world. But if vice should universally prevail, and re­ligion be exiled, however the light of science may increase, liberty will follow religion; and if they find no place to erect their stand­ard in this world, they will leave it to groan under the slavery and oppressions of vice, and revisit their native skies.

Now then, the broad road which leads to slavery—to shame, and misery, is before us; and the narrow way, which leads to greater freedom, to brighter scenes, to increasing greatness, and future glories, is clearly pre­sented to our view. Let us rise, then, and by cul­tivating science, dispel the clouds of ignorance and darkness, and, by virtuous lives, banish all vice from among us—Let us rise superior to the empty grandeurs and fading glories of this world, and pursue our journey after higher ranks before us, by swift advances in the im­provement of the mind in knowledge, in virtue, and happiness, for ever. Amen.