SOLOMON wiſely decided the comparative merit of characters. Viewing through an impartial medium their motives, plans of conduct, and reſpective influence on the public manners and happineſs, "he weighed them in an even balance," and ſuffered intrinſic excellence only to preponderate.

The contraſts, exhibited in the text, bring to view a reſpectable proportion of every community. Either impetuoſity or moderation, raſhneſs or courage, puſillanimity or fortitude, contentracnt or ambition, generoſity or avarice are leading features in the character of the principal members. Theſe virtues or vices, according to their natural tendency, lead to the elevation or debaſement of perſonal virtue, and to the promotion or deſtruction of national honor and happineſs.

Men, who luſt after power, and are ambitious of extenſive dominion, are juſtly characteriſed partial in reflection, haſty in reſentment, precipitate in deciſion, and inſtead of acting on the broad ſcale of virtue or of public utility, ſolely aim after perſonal aggrandizement. Blindly purſuing their mad ſchemes, they forget, that an equitable exerciſe of power is the offspring of a well regulated heart, and that to check the turbulency of paſſion, is the beſt aſſiſtant in effecting honorable conqueſts. Strangers to conſiſtency, deaf to the voice of conſcience, and enemies to reaſon, they impetuouſly preſs forward to the accompliſhment of a favorite object, and rely for the pureſt felicity on the ſubjugation of millions to their deſpotic ſway.

On the other hand, a perfect control and deliberate indulgence of paſſion lead to juſtneſs and extent of thought, coolneſs of deciſion, and a proper eſtimate of the views, purpoſes and provocations of individuals and of communities. The man, who is ſlow to anger, ſuffers no ill founded prejudice, ſuperſicial examination, haſty opinion or wild reſolution to direct his conduct. But relying on the deliberate concluſions of unbiaſſed reaſon, his chief employment is the diſcovery of what is right and fit, and the public benefit is the grand object of his purſuit. Theſe attainments are evidently the reſult of laudable proficiency in ſelf-government. When oppoſed to the petulant, to unprincipled ſeekers after power, or to ſuch as are deſirous of laying a foundation for univerſal empire, this deſcription of characters is entitled to high applauſe. In their practice is implied a reſpect for the dictates of reaſon and the precepts of the goſpel, a commendable ſolicitude for the harmony and happineſs of ſociety, and an active purpoſe to extend the knowledge and to promote the principles of the divine government.

The obſervations already made, exhibit the outlines of the characters of thoſe members of ſociety, who give unbounded licenſe to paſſion, and of ſuch as reſtrain it within reaſonable limits. To diſplay more explicitly the properties of perſonal diſcipline, as oppoſed to an inſatiable thirſt for power or extenſive conqueſt; to deduce a preference in favor of the former, from the good effects it tends to produce; to confirm our remarks by hiſtorical examples; and to offer ſome reflections ſuggeſted by the ſituation and proſpects of our country, form the deſign of the enſuing part of the diſcourſe.

The general characteriſtic of perſonal diſcipline is the honorable ſupremacy it preſerves over paſſion, and the ſubſerviency it extorts from it, to the elevated deſires, purpoſes and purſuits of reaſon.

No conflict is ever more dangerous, violent or eventful, than this, maintained between theſe two eſſential and important parts of every human character. It is dangerous, becauſe reaſon is likely to be wounded and overcome in the conteſt. It is violent, becauſe the "caſting of fire-brands, arrows and death" is the natural product of exceſſive paſſion. It is eventful, becauſe there is no empire ſo deſpotic, no tyranny ſo oppreſſive, no victory ſo haughty and inſolent, as that which is ſupported or gained by paſſion. A riſing ſuperior to this danger, a ſucceſsful oppoſition to this violence, and an entire defeat of the hope of obtaining a victory can only be effected by the man who habitually "ruleth his own ſpirit."

A criminal error in the ambitious, in men aſpiring after power, whoſe wiſhes are ſcarcely limited by the univerſe, and who cheriſh the intention to conquer and oppreſs it's inhabitants, is that they neither eſtimate the deſign, dignity, nor capacity of reaſon. Hurried blindfold by luſt, pride or avarice, perſonal elevation is the motive, riches or grandeur the object, and deathleſs fame the anticipated reward of their unabating enterpriſe. Alexander and Julius Caeſar are ſtriking examples of the deſpotic influence of paſſion. Ignorant of ſelf-command, and fearful of attacking ſo rough, untried and formidable a fortreſs as their own hearts, they wandered abroad in purſuit of ſomething, which could equal their ambitious views. Wrapped in the illuſions of fancy, theſe inſolent and overbearing demagogues vainly hoped, that idiots, with reſpect to the firſt principles of government, might honorably aſpire after, and ſuſtain univerſal empire. Theſe are two of numberleſs inſtances of the frenzy and diſtraction, occaſioned by checking the exerciſe, and reſiſting the authority of reaſon.

Another diſtinguiſhing property of perſonal diſcipline is fortitude, which enables the mind to bear inſolent treatment, originates juſt conceptions of it's nature, and dictates the exerciſe of patience in deviſing means of redreſs.

To oppoſe inſolence with forbearance is an important chriſtian attainment. This is the genuine fruit of fortitude, which is a chief promoter of the dignity and uſefulneſs of man.

Rightly to comprehend an injury, to conceive of it's tendency, and to judge of the intended extent of it, are exceedingly neceſſary, to proportion wiſely our reſentment to it's deſerts. Precipitancy, jealouſy or petulance entirely prevent theſe acquirements. They delude the fancy, contract the underſtanding, warp the judgment, and ſear the conſcience. Certainly then, a perfect ſelf-command will totally exclude theſe vices, as enemies to liberal inveſtigation and oppoſers of truth.

Fortitude is the deſirable and happy medium between inſenſibility and raſhneſs. It is not inconſiſtent with a keen ſenſe of injuries, neither is it ſuperior to reſentment. It wiſely diſcriminates between a haſty and inconſiderate ſally of paſſion, and a deliberate provocation.

Equally diſtant is this virtue from cowardice as from inſenſibility. Although it is not haſty to reſent an injury, it is prepared to repel it. Although it admits every honorable expedient to redreſs a grievance, to be preferable to ſudden and open hoſtility, yet ſaith it's brave and pious patron, "Though an hoſt ſhould encamp againſt me, yet will I not fear."

Diametrically oppoſed to the condeſcending qualities of this amiable and chriſtian virtue, are the impetuoſity, violence and pride of perſons, whoſe ambition is ſolely directed to the taking of cities. In an oppoſite ſcale with the prudence, forbearance, patient inquiry, firmneſs and magnanimity of ſuch as cultivate the former, may be placed the inconſiderateneſs, temerity, avarice and inſolence of thoſe who cheriſh the latter, and this will lead to an impartial opinion of this part of their reſpective characters.

As ſelf-government begets a nobleneſs and elevation of ſoul, to eſtimate and endure injuries, it alſo originates a boldneſs of ſentiment, an animated, rational and inextinguiſhable courage.

Temperance and perſeverance in the moment of ſevere trial are prominent features in the heroiſm of a truly valiant man. Neither appalled by the approach of danger, nor alarmed by it's probable conſequences, his manly firmneſs and intrepidity ſerve for a ſhield, which the impetuous ardor of a hoſtile foe can never penetrate.

True courage is diſtinguiſhed from it's counterfeit by a conſtant preparedneſs for the ſevereſt conflict, by a noble contempt of life and it's moſt valued comforts, when the intereſts of liberty, virtue or religion are at hazard. Every partial or intereſted conſideration is ſacrificed to the advancement of the public good.

A man of courage exhauſts not his ardor on trifling, ludicrous, or unimportant occaſions, but wiſely apportions it to the value of the object, and the urgency of the ſeaſon.

This virtue is eſpecially diſtinguiſhed from the licentious fury of an avaricious purſuer of power or conqueſt, as it is reſtrained by reaſon, and receives additional and well-directed fervor from exerciſe.

Having taken this view of ſome of the diſcriminating properties of perſonal diſcipline, let us contemplate it's moſt important effects, and aſcertain their preference to the diſgraceful conſequences of an ungoverned luſt of empire.

Undiſturbed reflections, equanimity and rational comfort are the ſtreams, inceſſantly flowing from this pure ſource, to refreſh the individual.

Entertaining only moderate views and reaſonable expectations, having enlightened reaſon for his unerring and ſure guide, he is not precipitated into the tranſports of paſſion, which occaſion a departure from a ſteady courſe of virtuous practice. Always having command of his underſtanding and reflection, he is not fickle in his inclinations, nor unſtable in his purpoſes. Being ſettled, reſolute and conſcientious, his mind is undiſturbed, his conſcience calm, and all his reflections cheerful.

This perfect ſelf-command is alſo a very happy mean of promoting the true dignity of man. It preſerves in their proper ſubordination the inferior qualities of his nature. It gives full ſcope to the active energies of the mind. It completes the ſocial, moral and religious character.

On the other hand, an ambition for power or conqueſt is always reſtleſs. Originating in ſelfiſh and avaricious views, exerciſing the corrupt and perverſe diſpoſitions of the heart, and having for it's object the eſtabliſhment of univerſal deſpotiſm, it tends to enervate the mind, to produce a conſtant fermention in the heart, and laſtingly to check the exerciſe of every ſocial and pure ſentiment.

The efficacy of ſelf-government when exerciſed by the members of a community, is alſo particularly noticeable, as it's tendency is, to promote and preſerve harmony and order.

As perſonal comfort is the fruit of a peaceful and undiſturbed mind, ſo the welfare and happineſs of a nation muſt depend on a freedom from the exceſſes of unbridled paſſion. A reſtleſs and peeviſh, an irritable and turbulent temper is a principal cauſe of the uneaſineſſes and contentions, the tumults and commotions, which have defaced the beauty, and interrupted the order of the moral kingdom of God.

Private grudges and public conteſts, in connexion with the long train of calamities, reſulting from war, may be traced to this impure and corrupt ſource.

Individuals and nations, who have luſted after conqueſts, have miſtaken their tendency, and the effects, they have generally produced. Inſtead of enriching, they impoveriſh, inſtead of ſtrengthening, they weaken a government. The reſources, extenſively diſtributed, are beyond the reach of being ſuddenly called into action, or of aſſiſting to ward off any unexpected or unforeſeen diſaſter. The Romans therefore, are the only ancient nation, who have grown rich by their conqueſts, and this becauſe they exacted very little in the form of tribute.Prieſtly's Lectures on Hiſtory.

This diſpoſition, which has often proved ruinous, and laid a foundation for national degradation and diſgrace, it was an expreſs purpoſe of the Jewiſh diſpenſation to prohibit. They were forbidden to undertake any wars through caprice, ambition or a diſpoſition for conqueſt, and as a check to the unneceſſary waſte and havock, which are authorized by the practice of other nations, were aſked this ſimple queſtion; Are the trees enemies, which can fight againſt you, ſo that you muſt cut them down?Jews' Letters in anſwer to Voltaire.

The diſpoſition, example and inſtructions of our Divine Maſter and his immediate followers tend to undermine this corrupt principle. The numberleſs precepts, to guard againſt oſtentation, envy, pride, and to "take heed, and beware of covetouſneſs," are ſo many moral lectures on the importance of perſonal diſcipline, and are intended to prevent the growth of a tyrannical and domineering temper.

Hitherto in this country little encouragement has been found for the indulgence of an unreaſonable deſire of power, or a ſpirit of conqueſt. The early education and habits of it's inhabitants, the laws, the government, and eſpecially the chriſtian religion are peculiarly favorable to the extinction of an ambitious and diſſocial ſpirit, and give all poſſible patronage to the mild, peaceful and unaſpiring qualities of the heart.

It ſhould neither be charged to oſtentation nor ambition, if, from the hiſtory of the preſent age, we adduce examples for an unequivocal illuſtration of the ſentiment, we are endeavoring to eſtabliſh.

To avail ourſelves of a decided proof, that perſonal diſcipline is preferable to a luſt of empire, we need only contraſt the meek, contented, firm, courageous, unambitious and unaſſuming diſpoſition of a WASHINGTON, with the proud, oſtentatious, luſtful, and aſpiring temper of a Buonaparte.

We may alſo ſucceſsfully oppoſe the unexampled patience and perſeverance, magnanimity and well regulated independence of an ADAMS, to the headſtrong luſts and paſſions, or even to the moſt reſpectable attainments of all the proud plunderers and conquerors of the world.

Still more forcibly to demonſtrate the idea, we may purſue the analogy between the moderation, forbearance, juſtice and unvaried inflexibility of the SUPREME EXECUTIVE of our Nation, and the precipitancy, inconſtancy, violence and outrage, which have prevailingly dictated the meaſures of the Directory of France.

The event of the preſent conteſt for dominion in the elder world, it is impoſſible certainly to predict. It ſeems however, that no limits are fixed to their deſires, nor any bounds ſet to their efforts. If an opinion may be formed from the paſt diſpenſations of providence, it appears, that a nation, which preſumes to wage war with the univerſe, and in effect to aſſume the prerogatives of its SUPREME FORMER and GOVERNOR, muſt be humbled.

After their wanton avowal of being in queſt of univerſal empire, and of it's being their fixed purpoſe to fraternize and ſubjugate this weſtern world, the ſons of freedom muſt be ſeized with more than lethargic ſtupidity, not to be arouſed. When reminded of the political annihilation of Venice See the diſpatches from our Envoys Extraordinary in France, to the Executive of the United States. as an example of their future debaſement, and when the inſolent and perfidious treatment of Italy, Holland and Switzerland A judicious, impartial and intereſting detail of the conduct of France towards theſe nations, is contained in the "Obſervations on the Diſpute between The United States and France, addreſſed by Robert Goodloe Harper of South Carolina, to his conſtituents." Every candid peruſer will be ſatisfied, that ſuch inſtances of wantonneſs and inſincerity ſhould inſpire the inhabitants of theſe States with caution and firmneſs. are candidly conſidered, the native energy of independent Americans will no longer ſleep. The love of rational liberty, for which they are deſervedly characterized, and a juſt appreciation of the earnings of honeſt and laborious induſtry, will command an obedient attention to the calls of their country, and a willingneſs to make every reaſonable ſacrifice for it's permanent ſecurity.

In a ſeaſon of common danger, the benefit of aſſociations, formed to extend a knowledge of the military art, is readily perceived. There is then in reſerve a competency of the ſkill, dexterity, firmneſs and heroiſm, which are indiſpenſably requiſite to the ſucceſsful defence of an invaded country. A hopeful proſpect then preſents, of finding experienced veterans, who reſolutely reſiſt the firſt tranſports of paſſion, and who are impelled to action by a nobler motive than a love of conqueſt. In ſuch ſchools, a knowledge of tactics is acquired, a ſpirit of enterpriſe encouraged, and patterns of patience and intrepidity uniformly diſplayed.

The exemplary attention, which has been paid to the diffuſion of military ſkill, reflects honor on our rulers, as it is a demonſtration of their unabating vigilance, and is a conſoling circumſtance at the preſent intereſting period. It inſpires a ſanguine belief, that "if imperious neceſſity urge," we ſhall not be found encumbered by a ſtupid languor, neither hurried to action by an impetuous zeal. But perſuaded, that our reſentment is authorized by the cool diſcuſſions of reaſon, and poſſeſſed of the fortitude, which is the beſt and moſt impregnable armor, the anticipated hour of danger will be realized by us, to be a ſeaſon of perfect ſecurity.

Neither Lacedaemonian folly or ſuperſtition ſhall ever regulate the vibrations of the hearts of Americans. Being ſatisfied that the meaſure of aggreſſion and inſolence is filled up, whether the moon ſhall have juſt commenced it's courſe, is totally eclipſed, or ſhines in it's full brightneſs, if our country call, we muſt obey.

While the general attention of our citizens to the making of laudable acquirements deſerves highly to be applauded, it is with particular pleaſure, Gentlemen of the Ancient and Honorable Artillery Company, that we recogniſe the purpoſe of your inſtitution, witneſs it's preſent flouriſhing condition, and aſſure you of our firm reliance on your experience, fortitude and courage.

Educated in the belief, that temporary amuſement or pleaſure is but a ſecondary conſideration in the eſtabliſhment of ſuch a ſeminary, you will conſider it's primary purpoſe to be a ſchool, in which you may imbibe the principles, cheriſh the views, and form the habits, which are calculated to render you eminently ſerviceable to your country.

The diſtinguiſhing traits of a good ſoldier are ſkill in his profeſſion, a perfect control over his paſſions, calmneſs in the hour of trial, and an enlarged patriotiſm. Regulated by theſe, you will never-ſuffer your regard to the public intereſts, to vent itſelf in a furious or overheated zeal, neither when difficulty approaches, will you want the courage, reſolutely to embrace every neceſſary mean for the defence of your dear-bought privileges. As a love of power or conqueſt is a debaſing paſſion, when cheriſhed as any other than a ſubordinate motive, you will evidence it to be your prevailing principle, to contend rather for ſafety than triumph, for the common good than perſonal glory.

To the friends of America it is an exhilarating circumſtance, that in your number is perceived ſome of the temperate, yet inflexible, reſolute and active ſupporters of the late glorious revolution. An equally generous principle with that, which then glowed in your boſom, we doubt not, if circumſtances require, will again ſtimulate you to action. On you we rely for an example of prudence to our youth, of reſtraint, to check their natural impetuoſity, and of wiſdom, to direct their ardor into it's proper channel. May the efficacy of your exertions be perceived, the reſpectability of your inſtitution increaſe, and numbers in future be found, worthy of being added to your fair catalogue of Patriots.

My Fellow Countrymen will permit me to congratulate them on the mixed moderation and perſeverance, coolneſs and deciſion, wiſdom and uprightneſs, which dignify the tranſactions of our government. Theſe truly form a ſplendid exhibition of the glorious triumphs of reaſon.

Every honeſt member of the community will feel indiſpenſably obliged, to cultivate the ſame pacific and condeſcending temper. Such are the preſent limits of our country, that extent of territory can be no motive with us, to endeavor to increaſe our power, or to enlarge our conqueſts. Our affluence and proſperity have ſo rapidly increaſed, that it would be madneſs to apply to this ſource for a valuable addition. Unleſs therefore the dignity of our government, or our rights as an independent nation are implicitly or openly diſputed, it will be honorable in us, to "ſtudy the things, which make for peace," and to be anxious to obtain "no other conqueſts, but thoſe of the paſſions, and no other triumphs, but thoſe of juſtice and humanity."

For the acquiring of this diſpoſition we are to remember, that the adventurer in the chriſtian warfare is required, to be "temperate in all things." The licentiouſneſs of ungoverned paſſions, and the viſionary projects of inſatiable ambition do not accord with the requiſitions of the goſpel, or the ſpirit of it's Divine Author. When pointed to "the kingdoms of the world, and the glory of them," which are happily ſuited to nouriſh the vanity of a corrupt heart, ſo perfect was his ſelf-command, that he viewed them as a gilded trifle, and the felicity they promiſed, empty and deluſive.

In attempting to copy this perfect pattern of ſubjection to the diſcipline of reaſon, it will be laudable in us, to aim after a humble but the greateſt poſſible reſemblance. The ſeaſon of combating our appetites and paſſions, and of endeavoring to ſubject them to the ſuggeſtions of our underſtanding, and the laws of the goſpel, will be but ſhort. "Eternity will be long enough to repay us." There will then be a full diſplay of the conqueſts of reaſon.

The fading glories of this world will ſoon loſe their attraction. Uncorrupting palms of victory are promiſed to the perſeveringly patient, reſolute and intrepid. The faithful ſubjects of communities and empires are then to be admitted into "a kingdom, which cannot be moved;" where the SUPREME LORD of the univerſe maintains an equitable and impartial dominion, and the righteous ſhall come off conquerors, and "more than conquerors" over the enemies of their ſpiritual comfort, "through Him, who hath loved, and who hath given himſelf for us."