THE great ſource of all human knowledge is experience; and that experience which teaches us practical wiſdom, and informs us of the many evils that conſtantly wait on life, is acquired chiefly by obſervation and reflection. Time, indeed, is continually forcing the inſtructions of this ſage monitor on our notice, and when "length of days" has not made us ſufficiently acquainted with her, we fly to the aged that we may learn her counſels; or read them with ſufficient certainty, in the miſconduct, diſappointment, and miſeries of others.

THE Hiſtorian makes it his peculiar glory, that by faithfully recording the fates of kingdoms, by delineating the virtues which raiſed ſome to magnificence, and the vices which brought others gradually to deſtruction, he anticipates the future by a true repreſentation of the paſt, and teaches men wiſdom by the example of others. But though, from the ſhort period of human life, the narrowneſs of our views, and the neceſſary calls of duty, we are obliged to recur to the experience of thoſe who have gone before us, for almoſt all our knowledge; yet the few events that happen to ourſelves, or that fall within the circle of our own obſervation, make a far more laſting impreſſion on us, and have a much greater influence over the heart.

THE ſtrange viciſſitudes of fortune, that happen either to nations or individuals, we hear with faint emotion, and often regard them only as they ſerve to gratify curioſity, and increaſe our ſtore of knowledge. The Hiſtorian's eloquence, and the Poet's fancy can ſcarcely raiſe the tear of ſympathy, while they relate, with all the decoration of language, the miſeries of life; and thoſe ſorrows which only the beſt and ſofteſt boſoms feel occaſionally for the calamities of others, are but of ſhort duration. They vaniſh quick as the morning dews diſſolve before the riſing ſun, and oft, like them, "leave not a trace behind." But ſuch calamities and diſappointments as befal ourſelves, are conſidered as dear bought experience, and treaſured up in the heart. Theſe are the counſellors that will make us wiſe and good; unleſs in deſpite of reaſon and of nature, we ſuffer life to glide away unnoticed, without improvement in knowledge or in virtue.

SERIOUS reflection on what has paſſed, with a conſtant habit of comparing it to the future, ſeems, indeed, to be a rule of moral diſcipline, natural to the mind of man, and is one of the greateſt ſafeguards of virtue, as well as the beſt means of acquiring uſeful knowledge. The fluctuating ſtate of our minds makes it neceſſary to take theſe retroſpective views of life, that we may increaſe in prudence, ane eſtabliſh ourſelves in virtue.

UNDER the full perſuaſion of the efficacy of this principle, as well as the influence of the Divine Spirit, the Proverbs of Solomon, which have always been eſteemed a moſt valuable part of the holy Scriptures, were written. He ſays himſelf, that they were the fruits of his moſt profound meditations, and of his moſt excellent wiſdom. Becauſe the Preacher was wiſe, he ſtill taught the people knowledge; yea he gave good heed, and ſought out, and ſet in order many Proverbs. Eccleſ. xii.9. To give the more weight and dignity to his precepts, he delivers them not as his own, but as thoſe of Wiſdom herſelf; and in the poetic and dramatic way, introduces her as a divine perſon, the favourite offspring and firſt born of God, who dwelt with him before the foundations of the earth were laid, before time and the world was, and who is ſent forth from him to guide, and inſtruct the children of men.

AMONG theſe Proverbs or wiſe ſayings, we find many excellent rules for the conduct of human life, and for leading men to happineſs. But perhaps there is not any thing in the whole book, of greater importance to us, as members of civil ſociety, than the aphoriſm contained in our text. Righteouſneſs exalteth a nation, but ſin is a reproach to any people.

IT is well known, that the word righteouſneſs is uſed, in the ſacred writings, with different degrees of latitude. Sometimes, it is applied in a confined ſenſe, as ſignifying that uprightneſs, equity and juſtice, which we ſhould maintain in our treatment of our fellow creatures, by rendering to all their proper dues; and is ſynonimous with juſtice. But the word is uſually taken in a more extenſive ſignification, as deſcriptive of goodneſs in general. In this ſenſe the righteous man is one, who acts well in all the relations and characters in which he is placed; who lives in the practice of piety, benevolence, ſelf government and univerſal goodneſs. In this larger meaning, the term is moſt commonly uſed throughout the Pſalms, the Proverbs and the New Teſtament. Thus, To him that ſoweth righteouſneſs ſhall be a ſure reward. As righteouſneſs tendeth to life, ſo he that purſueth evil, purſueth it to his own death. It is in this extenſive ſenſe, that the word is undoubtedly uſed in our text. A righteous perſon is one who maintains an upright, holy and virtuous part through the whole courſe and tenor of his life. He is one, who ſeriouſly conſiders, and ſteadily diſcharges the general obligations of piety and goodneſs. This, no doubt, will neceſſarily include in it, his being righteous in the ſtrict and limited ſignification of the term. He makes a point of preſerving an exact fidelity and equity in his intercourſe with mankind. According to the beſt of his abilities he renders to his fellow creatures their dues, and treats them in a manner agreeable to the various claims, of one kind and another, which they have upon him. He is true to his engagements, and faithful to his promiſes.

BESIDES this, he performs the other offices and duties of the virtuous character. He is not only honeſt and equitable, but kind and benevolent. He endeavours to promote the welfare of thoſe around him, and to behave, in every reſpect, as one who is animated with the principles of affection to his brethren of the human nature. He makes it his labour, his delight, to render them happy, ſo far as the capacity of doing it, which Providence hath put in his power, extends.

NOR, while he is juſt and generous towards men, is he unjuſt to, or forgetful of, the ever bleſſed GOD. He ſeriouſly conſiders his obligations to the greateſt and beſt of beings, and is ſolicitous to teſtify his ſenſe of them, by all the returns which he is capable of making. Hence he cultivates the deepeſt reverence for the ſacred name of his Maker, and the warmeſt ſentiments of devotion towards him. Hence he loves his high Creator and Benefactor, above every object beſide, is truly thankful for the mercies he receives from him, truſts in his protection and ſupport, ſubmits to his will, and is obedient to his commands.

EQUALLY intent is the righteous man upon maintaining and cheriſhing the perſonal virtues. He keeps himſelf in the exerciſe of ſelf government, temperance, moderation, meekneſs, humility and contentment. In ſhort, he endeavours to be found in all the commandments and ordinances of the Lord blameleſs, and to preſerve all the graces of the ſpiritual life.

SUCH is the righteouſneſs the wiſe man ſpeaks of as exhibited in practice; and a righteous nation conſiſts of a number of individuals whoſe character and conduct are ſuch as we have now briefly delineated.

THE ſin mentioned in our text, as the reproach of a people, muſt be conſidered as the oppoſite to this great and good character. When the people compoſing a nation ſhew no regard to the eternal rules of equity and juſtice; when true religion decays, and they loſe their reverence for the Divine Being; when they deſpiſe his inſtitutions, and profane his ſabbaths; when they ridicule his word, and indulge themſelves in the breach of his commands; when infidelity and vice prevail; when impiety and irreligion mark the character of a people—then iniquity abounds, and they are under the influence of that ſin, which is their greateſt reproach.

TAKING then the word righteouſneſs in the ſenſe we have explained it, to ſignify religion and virtue in general, our text naturally preſents us with a ſubject, which, I flatter myſelf, will not be conſidered as altogether foreign from the deſign of our preſent aſſembling, viz. THE HARMONY OF RELIGION AND CIVIL POLITY; or, that religion and virtue are the ſureſt means of promoting national happineſs and proſperity.

WHEN Solomon aſſerts that religion or righteouſneſs exalteth a nation, we are not to underſtand the propoſition in ſo ſtrict and abſolute a ſenſe, as that true religion is ſo neceſſary, in all its doctrines, and in all the extent of its precepts, that there have been no inſtances of the proſperity of ſocieties, which have not been wholly regulated by it. Some States, it muſt be acknowledged, which have been only partially governed by its maxims, have enjoyed long and glorious advantages upon the theatre of the world; either becauſe their falſe religions contained ſome principles of rectitude, in common with the true religion; or, becauſe GOD, in order to animate and encourage ſuch people to the practice of ſome virtues, neceſſary to the very being of ſociety, annexed ſucceſs to the exerciſe of them; or, becauſe rectitude was never ſo fully eſtabliſhed upon earth, as to preclude injuſtice from enjoying the advantages of virtue, or virtue from ſuffering the penalties of vice. However this may be, we affirm, that the moſt ſure method that a nation can take to ſupport and exalt itſelf, is to follow the laws of righteouſneſs, and the ſpirit of religion.

NOR is it aſſerted in our text, that, in every particular caſe, religion is more ſucceſsful in procuring ſome temporary advantage than the violation of it; ſo that to conſider ſociety only in this point of light, and to confine it to this particular caſe, independently of all other circumſtances, religion yields the honour of temporary proſperity to injuſtice. Some State crimes may have been ſucceſsful, and have been the ſteps by which certain nations have acquired worldly glory. And ſhould we acknowledge that virtue has ſometimes been an obſtacle to grandeur, ſtill the truth of the propoſition in our text ſtands unimpeached—that if we conſider a nation in every point of light, and in all circumſtances, it will be found that the more a ſociety practiſes virtue, the more proſperity it will enjoy; the more it abandons itſelf to vice, the more miſery it will ſooner or later ſuffer; ſo that the very vice which contributed to its exaltation, will produce its deſtruction, and the virtue which ſeemed at firſt to abaſe it, will in the end exalt its glory.

WE obſerve further here, that by a nation's being exalted, the inſpired author of our text does not intend ſuch an elevation as worldly heroes, or rather tyrants, aim at. If, by exalting a nation, is underſtood an elevation extending itſelf beyond the limits of rectitude; an elevation not directed by juſtice and good faith, conſiſting in the acquiſitions of wanton and arbitrary power, obliging other nations to ſubmit to a yoke of ſlavery, and thus becoming an executioner of divine vengeance on all mankind—we allow, that in this ſenſe, exaltation is not an effect of righteouſneſs. But, by exalting a nation, the wiſe man intends, whatever promotes the greateſt happineſs and proſperity of its citizens; its being governed by wiſe and wholeſome laws, enjoying liberty and equal government, negociating ſucceſsful treaties, attacking its enemies with courage, defending itſelf with reſolution, enjoying every bleſſing conducive to the proſperity and happineſs of a people; and at the ſame time bleſſed with the favourable notice and regard of the Divine Being. Such an exaltation is obtained only by righteouſneſs.

IN a word, it is not the lot of humanity, that the proſperity of any nation ſhould be ſo perfect, as to exclude all untoward circumſtances. The meaning of our text muſt be, that the higheſt glory, and the moſt perfect happineſs, which can be enjoyed by a nation, in a world, where, after all, there muſt be a mixture of adverſity with proſperity, are the fruits of righteouſneſs. No nation was ever yet free from evils and inconveniences of many kinds; and even the moſt virtuous ſocieties have been ſuffered to labour under many ſtraits and difficulties; and it muſt be allowed, that this world will always be to publick bodies what it is to individuals, a place of miſery and unhappineſs; and therefore we muſt underſtand our text as aſſerting only, that the moſt ſolid happineſs, which can be enjoyed here below, has righteouſneſs for its cauſe. It is the more neceſſary to reſtrain it within theſe limitations, not only becauſe they explain the ſenſe of the inſpired author, but becauſe they ſerve to preclude ſuch objections, to unravel ſuch ſophiſms, and to ſolve ſuch difficulties, as infidels and libertines have urged againſt its truth.

TO prove, then, that religion and virtue are the ſureſt means of promoting national happineſs and proſperity, let us conſider the origin of civil government, and the motives which induced mankind to unite themſelves in ſociety. By doing this, we ſhall perceive that righteouſneſs is the only thing that can render nations happy.

EVERY individual has a great variety of wants, and but few, and thoſe very limited, faculties to ſupply them. Every individual of mankind has need of knowledge to inform him, of laws to direct him, of property to ſupport him, of food to nouriſh him, of clothing and covering to defend him againſt the inclemencies of the ſeaſons. This catalogue of our various and reſpective wants might eaſily be enlarged. Similar intereſts form a ſimilar deſign. Divers men unite themſelves together, in order that the induſtry of all may ſupply the wants of each. Hence the origin of ſocieties and publick bodies of men.

THE Author of our being has alſo given to man a nature fitted for, and diſpoſed to, ſociety. It was not good for man at firſt to be alone; his nature is ſocial, having various affections, propenſities and paſſions, which reſpect ſociety, and cannot be indulged without a ſocial intercourſe. The natural principles of benevolence, compaſſion, juſtice, and indeed moſt of our natural affections, powerfully incite to, and plainly indicate that man was formed for, ſociety.

THE ſocial affections of our nature, and the deſire of the many conveniences, not to be obtained or enjoyed, without the concurrence of others, probably firſt induced men to aſſociate together. But the depravity of our nature ſince the apoſtacy, and the great prevalency of luſts and corruptions, have obliged mankind to enter into cloſer connexions and combinations, for mutual protection and aſſiſtance. Thus civil ſocieties and governments were formed, and in this way government comes from God, and is his ordinance. The kingdom is the Lord's, and he is the Governor among the nations. By him kings reign, and princes decree juſtice, even all the judges of the earth.

THE end and deſign of civil ſociety and government, from this view of its origin, muſt be to ſecure the rights and properties of its members, and to promote their welfare and happineſs; or, in the words of inſpiration, that men may live quiet and peaceable lives, in all godlineſs and honeſty.

IT is eaſy to perceive then, that in order to enjoy the bleſſings propoſed by this aſſemblage, ſome fixed maxims muſt be laid down, and inviolably obeyed. It is neceſſary that all the members of this body ſhould conſider themſelves as naturally equal; that by this idea they may be inclined to afford each other mutual ſuccour. It is requiſite that they ſhould be ſincere to each other, leſt deceit ſhould ſerve for a veil to conceal the ſiniſter deſigns of ſome from the eyes of the reſt. The rigid rules of equity ſhould be inviolably obſerved, that ſo they may fulfil the contracts, which they bound themſelves to perform, when they were admitted into this ſociety. Eſteem and benevolence ought to give life and action to righteouſneſs. It is of the utmoſt conſequence, that the happineſs of all ſhould be preferred before the intereſt of an individual; and that in caſes where publick and private intereſts claſh, the publick good ſhould always prevail. Every citizen ought to cultivate his own talents, that he may contribute to the happineſs of that ſociety, to which he ought to devote himſelf with the utmoſt ſincerity and zeal. Theſe duties are abſolutely neceſſary for the welfare and proſperity of ſocieties. And what can be more proper to make us obſerve theſe rules than religion,—than righteouſneſs? Religion brings us to feel our natural equality; it teaches us that we originate in the ſame duſt; have the ſame GOD for our Creator; are all deſcended from the ſame firſt Parent; all partake of the ſame miſeries, and are all doomed to the ſame laſt end. Religion teaches us ſincerity to each other; that the tongue ſhould be a faithful interpreter of the mind; that we ſhould ſpeak every man truth with his neighbour; and, that being always in the ſight of the GOD of truth, we ſhould never deviate from the laws of truth. Religion teaches us that we ſhould be juſt; that we ſhould render to all their dues; tribute to whom tribute is due; cuſtom to whom cuſtom; fear to whom fear; honour to whom honour; that whatſoever we would men ſhould do unto us, we ſhould do even ſo unto them. Religion requires us to be animated with charity,—to conſider each other as creatures of one GOD, ſubjects of the ſame heavenly King, members of one body, and heirs of the ſame glory. It requires us to give up our private intereſt to the publick good, not to ſeek our own, but every one another's wealth; it even requires us to lay down our lives for the brethren. Thus if we conſider nations in theſe primitive views, it is righteouſneſs alone that exalts them.

WERE we to deſcend from theſe general principles, and take into view the particular forms of government, which have been adopted by the various nations upon earth; or rather, which have grown out of particular occaſions and emergencies; from the fluctuating policy of different ages; from the contentions, ſucceſſes, intereſts and opportunities of different orders and parties of men among them (for ſuch we ſhall find was the origin of moſt of the particular forms of government in the world,) we ſhall be convinced that each nation has been, more or leſs happy, in its own mode of governing, has more or leſs prevented the inconveniences, to which its form of government is ſubject, according as it has been more or leſs attached to religion or righteouſneſs. The precepts and the maxims of religion, applied to theſe imperfections, would effectually reſtrain all thoſe exceſſes, and preclude thoſe evils, from which the moſt perfect forms of government are not entirely free. But the time will not permit us to enter into ſo particular an inquiry, or to multiply quotations to prove this point.

I PROCEED to obſerve, ſecondly, that the doctrine of Providence will furniſh us with another argument, to prove the truth of our text.

THE conduct of Providence, with regard to publick bodies is very different from that, which prevails in the caſe of individuals. It is a rule in the divine government, to deal with nations according to their moral character. Perfect juſtice is the invariable rule of his dominion over publick bodies. In regard to individuals, Providence is involved in darkneſs. Many times it ſeems to condemn virtue, and crown injuſtice; to leave innocence to groan in ſilence, and to empower guilt to riot, and triumph in publick. The wicked rich man fared ſumptuouſly every day, while Lazarus deſired, in vain, to be fed with the crumbs that fell from his table. St. Paul was executed on a ſcaffold, while Nero reigned on Caeſar's throne.

BUT Providence is directed in a different method, in regard to publick bodies. Proſperity in them is the effect of righteouſneſs; publick happineſs is the reward of publick virtue; the wiſeſt nation is uſually the moſt ſucceſsful, and virtue walks with glory by her ſide. The work of righteouſneſs ſhall be peace, and the effects of righteouſneſs, quietneſs and aſſurance forever. On the other hand, the judgments of Heaven are commonly ſhowered down upon a wicked people; he turneth a fruitful land into barrenneſs, for the wickedneſs of them that dwell therein.

GOD ſometimes, indeed, afflicts the moſt virtuous nations; but he does ſo with the deſign of purifying them, and of opening new occaſions to beſtow larger benefits upon them. He ſometimes, indeed, proſpers wicked nations; but their proſperity is an effort of his patience and long ſuffering; it is to give them time to prevent their deſtruction, and by his goodneſs, to lead them to repentance. But, as before obſerved, proſperity uſually follows righteouſneſs in publick bodies; publick happineſs is the reward of publick virtue; the wiſeſt nation is the moſt ſucceſsful, and glory is generally connected with virtue. And this conduct of Providence is grounded on this reaſon. A day will come when Lazarus will be indemnified, and the rich man puniſhed; when St. Paul will be rewarded, and Nero will be confounded. Innocence will be avenged, juſtice ſatisfied, the majeſty of the laws repaired, and the rights of GOD maintained.

BUT ſuch a retribution is impracticable in regard to publick bodies. A nation cannot then be puniſhed as a nation, nor a kingdom as a kingdom. All the different forms of government will then be aboliſhed. While ſome of the human race are put into poſſeſſion of glory, others will be covered with ſhame and confuſion of face. It ſeems then, that Providence owes to its own rectitude, thoſe times of vengeance, in which it pours all its wrath on wicked nations; ſends them them wars, famines, plagues and other cataſtrophes, of which hiſtory gives us ſo many memorable examples. To place hopes altogether on worldly policy; to pretend to derive advantages from vice, and ſo to found the happineſs of ſociety, on the ruins of religion and virtue, is little ſhort of inſulting Providence. It is to arouſe that power againſt us, which, ſooner or later, overwhelms and confounds vicious ſocieties.

BUT if the obſcurity of the ways of Providence, which uſually renders doubtful, our reaſonings upon the divine conduct, weaken this argument, let us conſider the declarations of GOD himſelf upon this point.

THE whole 28th chapter of Deuteronomy, all the bleſſings and curſes pronounced there, fully prove our doctrine. Read the tender complaint, which GOD formerly made concerning the irregularities of his people. O that they were wiſe, that they underſtood this, that they would conſider their latter end! How ſhould one chaſe a thouſand, and two put ten thouſand to flight. Agreeably to this, are the affecting words uttered by the mouth of the Pſalmiſt—O that my people had hearkened unto me, and Iſrael had walked in my ways. I ſhould ſoon have ſubdued their enemies, and turned mine hand againſt their adverſaries. Their time ſhould have endured forever. I ſhould have fed them alſo, with the fineſt of the wheat, and with honey out of the rock ſhould I have ſatisfied them. What noble promiſes are made alſo by the miniſtry of Iſaiah? Thus faith the Lord thy Redeemer, the Holy One of Iſrael, I am the Lord thy God which teacheth thee to profit; which leadeth thee by the way thou ſhouldſt go. O that thou hadſt hearkened to my commandments! then had thy peace been as a river, and thy righteouſneſs as the waves of the ſea; thy feed alſo had been as the ſand, and thy name ſhould not have been cut off, nor deſtroyed before me. Obſerve alſo the terrible threatnings, denounced againſt backſliding Iſrael, by the prophet Jeremiah. Though Moſes and Samuel ſtood before me, yet my mind could not be toward this people; caſt them out of my ſight, and let them go forth. And it ſhall come to paſs, if they ſay unto thee, Whither ſhall we go forth? Then thou ſhalt tell them; Thus faith the Lord, Such as are for death to death, and ſuch as are for the ſword to the ſword, and ſuch as are for the famine to the famine, and ſuch as are for captivity to captivity. Thou haſt forſaken me, faith the Lord, thou art gone backward; therefore will I ſtretch out my hand againſt thee, and deſtroy thee: I am weary of repenting.

NOT to multiply quotations; we find that through the whole hiſtory of the Old Teſtament, the interchangeable providences of GOD, towards the Jewiſh nation, were always ſuited to their manners. They were conſtantly proſperous or afflicted, according as religion and righteouſneſs flouriſhed, or declined among them.

NOR was this Providence exerciſed only towards his own people, but he dealt thus with other nations, as their hiſtory evinces; and thus the truth of our text is proved by experience. Were we to conſult the ancient hiſtory of the Egyptians, the Perſians, or the Romans, who ſurpaſſed them all, we ſhall find they were by turns exalted, as they reſpected righteouſneſs, or abaſed, as they neglected it.

BY what myſterious art did ancient Egypt ſubſiſt, with ſo much glory, during the period of fifteen or ſixteen ages.Diodo • Si • ulus. H •• odotu • lib • By a benevolence ſo extenſive, that he, who refuſed to relieve the wretched, when he had it in his power to aſſiſt him, was himſelf puniſhed with death: by a juſtice ſo impartial, that their kings obliged the judges to take an oath, that they would adminiſter impartial juſtice to all, though they, the kings themſelves, ſhould command the contrary: by an averſion to bad princes ſo fixed, as to deny them the honours of a funeral: by entertaining ſuch juſt ideas of the vanity of life, as to conſider their houſes as inns, in which they were to lodge, as it were, only for a night; and their ſepulchres as habitations in which they were to abide for many ages; for which reaſon, they united, in their famous pyramids, all the ſolidity and pomp of architecture: by a life ſo laborious, that even their amuſements were adapted to ſtrengthen the body, and improve the mind: by ſuch a remarkable readineſs to diſcharge their debts, that they had a law, which prohibited the borrowing of money, except on condition of pledging the body of a parent for payment; a depoſit ſo venerable, that a man who deferred the redemption of it, was looked upon with horror: in a word, by a wiſdom ſo profound, that Moſes himſelf is renowned in Scripture for being learned in it.

THE Perſians, alſo, obtained a diſtinguiſhed place of honour, in ancient hiſtory, by conſidering falſehood in the moſt odious light, as a vice the meaneſt and moſt diſgraceful; by a noble generoſity, conferring favours on the nations they had conquered, and leaving them to enjoy all the enſigns of their former grandeur; by an univerſal equity, obliging themſelves to publiſh the virtues of their greateſt enemies; by educating their children ſo wiſely, that they were taught virtue, as other nations were taught letters. The children of the royal family, and of the nobles, were, at an early period of life, put under the tuition of four of the wiſeſt and moſt virtuous ſtateſmen. The firſt taught them the worſhip of the gods; the ſecond trained them up to ſpeak truth, and practice equity; the third habituated them to ſubdue voluptouſneſs, and enjoy real liberty; to be always maſters of themſelves and of their own paſſions; and the fourth inſpired them with courage; and by teaching them to command themſelves, taught them how to rule over others.

Montague's Letters. The Romans founded their ſyſtem of policy upon that beſt and wiſeſt principle, the fear of the gods; a firm belief of a divine ſuperintending Providence, and a future ſtate of rewards and puniſhments. Their children were trained up in this belief from tender infancy, which took root and grew up with them, by the influence of an excellent education, where they had the benefit of example, as well as precept. Hence we read of no heathen nation in the world, where, both the publick and private duties of religion, were ſo ſtrictly adhered to, and ſo ſcrupulouſly obſerved, as among the Romans. They imputed their good or bad ſucceſs to the obſervance of theſe duties, and they received publick proſperity, or publick calamities, as bleſſings conferred, or puniſhments inflicted, by their gods. Though the ceremonies of their religion juſtly appear to us, inſtances of the moſt abſurd and moſt extravagant ſuperſtition, yet, as they were eſteemed the moſt eſſential acts of religion, by the Romans, they muſt conſequently carry all the force of a religious principle. Ciero de Harus. Reſp. p. 183. Cicero, the great Roman orator and philoſopher, ſpeaking of his coutrymen, ſays, We neither exceeded the Spaniards in number, nor did we excel the Gauls in ſtrength of body, nor the Carthagenians in craft, nor the Greeks in arts and ſciences: But we have indiſputably ſurpaſſed all the nations in the univerſe, in piety and attachment to religion, and in the only point that can be called true wiſdom, a thorough conviction, that all things here below, are directed and governed by Divine Providence. To this principle alone, he wiſely attributes the grandeur and good fortune of his country. From this principle proceeded that reſpect for, and ſubmiſſion to, their laws; and that temperance, moderation, and contempt for wealth, which are the beſt defence againſt the encroachments of injuſtice and oppreſſion. Hence too aroſe that inextinguiſhable love for their country, which, next to the gods, they looked upon as the chief object of veneration. Cicero de officiis. This they carried to ſuch an height of enthuſiaſm, as to make every tie of ſocial love, natural affection, and ſelf preſervation, give way to this duty to their dearer country. Hence proceeded that obſtinate and undaunted courage, that inſuperable contempt of danger, and death itſelf, in defene of their country, which complete the idea of the Roman character, as it is drawn by the hiſtorians, in the virtuous ages of the republick. As long as the manners of the Romans were regulated by this firſt great principle of religion, they were free and invincible. But the atheiſtical doctrine of Epicurus, which inſinuated itſelf at Rome, under the reſpectable name of Philoſophy, undermined and deſtroyed this ruling principle. The luxuries of the Eaſt, after the conqueſt of Aſia, corrupted the manners of the Romans, weakened this principle of religion, and prepared them for the reception of atheiſm, which is the never failing attendant on luxury. And thus, by their rapid and unexampled degeneracy, was brought on the total ſubverſion of that mighty republick.

WERE we to inquire into the reaſons of their decline; were we to compare the Egyptians under their wiſe kings, with the Egyptians in a time of anarchy; the Perſians victorious under Cyrus, with the Perſians enervated by the luxuries of Aſia; the Romans at liberty under their conſuls, with the Romans enſlaved by their emperors, we ſhould find, that the decline of each was owing to ſin, which is a reproach to a people; to the practice of vices, oppoſite to the virtues which had cauſed their elevation; we ſhould be obliged to acknowledge, that a total diſregard to religion and righteouſneſs; luxury, voluptuouſneſs, diſunion, corruption, and boundleſs ambition, were the odious means or ſubverting ſtates, which, in the heighth of their proſperity, expected to endure to the end of time.

HAVING thus eſtabliſhed the truth contained in our text, let us employ a few moments in reflecting on what has been ſaid.

IN the firſt place. What gratitude is due from us to the King of kings, for affording us better means of knowing the righteouſneſs, that exalts a people, and more motives to practiſe it, than all the nations of antiquity. They had only a ſuperficial, debaſed, confuſed knowledge of the virtues, which conſtitute ſubſtantial grandeur; and as they held errors in religion, they muſt neceſſarily have erred in civil polity. Our heavenly Father, glory be to his name, has placed at the head of our councils, the moſt perfect Legiſlator, that ever held the reins of government in the world. This Legiſlator is Jeſus Chriſt. His kingdom, indeed, is not of this world, but the rules, he has given us to arrive at his heavenly kingdom, are the moſt proper to render us happy in the preſent ſtate. When he ſays, Seek ye firſt the kingdom of GOD, and his rightouſneſs, and all other things ſhall be added to you; he gives the command, and makes the promiſe, to whole nations, as well as individuals.

WHO ever carried, ſo far as this divine Legiſlator, ideas of the virtues we have mentioned, and by practiſing which, nations are exalted? Who ever formed ſuch juſt notions of that benevolence, that love of ſocial good, that magnanimity, that generoſity to enemies, that wiſdom, juſtice, and equity, that frugality, and devotedneſs to the publick good, and all the other virtues, which render antiquity venerable to us? Who ever gave ſuch wiſe inſtructions to kings, and ſubjects; to magiſtrates and people; to citizens and ſoldiers; to the world and the church? We are better acquainted with theſe virtues, than moſt of the nations in the world. We are able to carry our glory, far beyond the nations of antiquity; if not that glory, which glares and dazzles, at leaſt that which makes tranquil and happy, and procures a felicity far preferable to all the pageantry of heroiſm, and worldly ſplendor.

LET not theſe things, my friends, be matters of mere ſpeculation to us. Let us endeavour to reduce them to practice. Never let us ſuffer our political principles to claſh, with the principles of our religion. Far, far, be from us, and from our rulers, that deceit and hypocriſy, that falſehood and inſincerity, that diſſimulation and craftineſs, thoſe abominable maxims, which a depraved FlorentineMachiavel. recommended to ſtateſmen. Let us obey the precepts of Jeſus Chriſt, and practiſe that righteouſneſs which exalteth a nation, and by ſo doing, we ſhall draw down bleſſings on our nation, more pure and perfect than thoſe, we now enjoy. The bleſſings we now enjoy, are ſuch as ought, on this auſpicious anniverſary, to inſpire us with laſting gratitude to the great Arbiter of nations,—to him who ſetteth up one, and putteth down another.

IT was a favourite method of inſtruction with the Jewiſh Legiſlators and Prophets, to recur to the hiſtory of their nation; to ancient events, and alſo to ſuch as took place, in a period coeval with themſelves, in order to excite a correſpondent gratitude, and a ſpirit of religious obedience, in the breaſts of the people. The time will not admit us to adopth the ſame plan, and enter into ſuch an extenſive diſcuſſion: A few, however, of the more general, and more conſpicuous, you will permit me to glance at.

THE firſt is the bleſſing of publick peace. When we look back on the difficulties and dangers, in which the United States were involved, in the late conteſt with Great Britain; when we reflect on the perils and diſaſters we experienced, when ſurrounded with ſcenes of horror and devaſtation—with the depredations and ſhocking ravages of war—when our liberties, our country, and even life itſelf might be ſaid to "hang in doubt," and contraſt it with the preſent peaceable ſtate of our nation, we muſt acknowledge the gracious interference of almighty GOD, in our favour.

WHILE wars, and rumours of wars are now ſpreading, and prevailing through all Europe—while nation is riſing againſt nation, and kingdom againſt kingdom—while the old world is generally convulſed, and tottering under thoſe ſigns and ſymptoms, which denote approaching diſſolution,—to us is given, and as yet continued, the bleſſing of peace.

How long we ſhall enjoy this greateſt of the divine favours, the commotions, which have overſpread the European nations, have rendered very uncertain. No one can doubt, that our intereſt, our ſafety, and our happineſs, as a nation, forbid us to interfere in their quarrels. Whether the faith of treaties, or principles of gratitude, for ſervices performed in our diſtreſs, call upon us to hazard our own peace and proſperity, it is neither prudent, nor proper to diſcuſs, in this place. This is a ſubject that reſts in the Supreme Executive of the United States; in the wiſdom, firmneſs, and prudence of which, we are happy that we can place entire confidence.

THE preſent appears to be as eventful an aera, as any the annals of mankind can furniſh. A combination of events ſeems to be manifeſtly tending to bring about ſome mighty revolution, among the nations of the earth. Hiſtory has ſcarcely ever before furniſhed us, with an inſtance of a populous, and powerful nation, throwing off the yoke of deſpotiſm, and acquiring ſentiments and habits, congenial to a great and free republick. We have ſeen the miſts of ignorance and errors faſt rolling away, and the benign beams of liberty, freedom and ſcience, ſpreading their luſtre over the mighty kingdom of France. The flame caught from America, and the ſpirit of patriotiſm illumined that whole nation. What generous mind did not eſpouſe its cauſe? What friend to liberty, and equal rights did not with them ſucceſs?

BUT alas! the fair countenance of freedom has been overſpread with a dark veil; and the victims, which popular anarchy and ferocity have ſacrificed, muſt be allowed to have ſullied the glories of a revolution, which bid fair to aſtoniſh the world. It is forever to be regretted, that any dark ſhade of ferocious revenge ſhould eclipſe the glory of eſtabliſhing liberty, and freedom, in that nation. But where do the records of hiſtory point out a revolution, unſtained by ſome actions of barbarity? When do the paſſions of human nature riſe to that pitch, which produces great events, without wandering into ſome irregularities? Perhaps, at ſo great a diſtance as we are placed, and with ſo ſmall means of authentick information, we are not capable of forming a proper judgment of their conduct, and the reaſons of all their actions; but muſt patiently wait for the pen of the impartial hiſtorian, to enable us to decide, how far to juſtify or condemn. Should an apology, for that mental intoxication that ſeems to have influenced them, be neceſſary, or proper to be here inſerted, permit me to give it, in the words of a very ſprightly female writer.Helen Maria Williams. "Let us remember," ſays ſhe, that the great cauſe of liberty remains uncontaminated, by the aſſaſſinations at Liſle. Though fanatical bigots, in the rage or ſuperſtitious cruelty, have dragged their victims to the ſtake, would it be rational to extend our abhorrence of ſuch actions to Chriſtianity itſelf?—to that benevolent religion, which inculcates univerſal charity, love and good will towards men; and chooſe the comfortleſs, the ſullen indifference of atheiſm? And ſhall we, becauſe the fanatics of liberty have committed ſome deteſtable crimes, conclude that liberty is an evil, and prefer the gloomy tranquillity of deſpotiſm? If the bleſſings of freedom have ſometimes been abuſed, it is becauſe they are not well underſtood. Thoſe occaſional evils, which have happened in the infant ſtate of liberty, are but the effects of deſpotiſm. Men have been long treated with inhumanity, therefore they are ferocious. They have often been betrayed, therefore they are ſuſpicious. They have once been ſlaves, and therefore they are tyrants. They have been uſed to a ſtate of warfare, and are not yet accuſtomed to univerſal benevolence. They have long been ignorant, and have not yet attained ſufficient knowledge. They have been condemned to darkneſs, and their eyes are dazzled by light. The French have thrown aſide the ritual of deſpotiſm, but they have not all had time to learn the liturgy of that new conſtitution, which is laid upon the altar of their country. But the genuine principles of enlightened freedom will ſoon be better comprehended, and may perhaps, at no diſtant period, be adopted by the nations of Europe. Liberty may bring her ſons from afar, and her daughters from the ends of the earth.

BUT to return to ourſelves.

ANOTHER bleſſing we enjoy, and which calls aloud for our gratitude, is the excellent conſtitution of our ſtate government, and that of the federal ſyſtem, which gives union, order, and happineſs to America.

FEW nations have ever enjoyed the opportunity of taking up government upon its firſt principles, and of chooſing that form, which is adapted to their ſituation, and moſt productive of their publick intereſts and happineſs. The government of the United States, ſays a political writer, Paley. approaches neareſt to the ſocial compact, of any that hiſtory can furniſh. Upon an impartial examination of our conſtitution of government, we find it the beſt calculated for promoting the happineſs, and preſerving the lives, liberty, and property of the citizens, of any yet recorded in hiſtory. Liberty is here placed in the cuſtody of the people. It wiſely guards againſt anarchy, and confuſion on the one hand, and tyranny, and oppreſſion on the other. It is framed upon an extent, not only of civil, but of religious liberty, unexampled, perhaps, in any other country. The ſacred rights of conſcience are ſo ſecured, that no citizen can be hurt, moleſted, or reſtrained in his perſon, liberty or eſtate, for worſhipping GOD, in the manner and ſeaſon, moſt agreeable to the dictates of his conſcience, or for his religious profeſſion or ſentiments. How ſhould this conſideration endear it to its citizens, and induce them to reverence it—not only calmly to ſubmit to it, but to regard it with a veneration and affection riſing even to enthuſiaſm, like that, which prevailed at Sparta, and at Rome.

HAPPY people, whoſe lot is fallen to them in pleaſant places, and who have ſo goodly an heritage. Happy people! if we have wiſdom and virtue, to improve aright the advantages we now enjoy. Bleſſed be GOD, who hath viſited, and redeemed his people who hath called them to liberty, and granted them the bleſſing of peace, and of a free government.

ONE other favour, you will permit me to mention, is our national proſperity. One bleſſing generally introduces another, and this is the conſequence of peace, and a free government. Our ſwords are now turned into ploughſhares, and our ſpears into pruning hooks. Our ſhips, inſtead of carrying the engines of deſtruction, are now fraught with the ſtores of the merchant, and convey to us, from all quarters of the world, the peculiar treaſures of kings, and the provinces. The riches of the earth, and the abundance of the ſeas, are profuſely poured into our laps.

BUT are we not, by an abuſe of theſe bleſſings, in danger of being deprived of them? If, having eaten and become full; having built goodly houſes, and dwelt therin; and having our ſilver and our gold, and all that we have, greatly multiplied and increaſed; inſtead of being thankful for theſe bleſſings, and temperate in the uſe of them, we become preſumptuoſly lifted up, and forget the Lord our God; if, while we enjoy the higheſt degree of political liberty and proſperity, we are not a virtuous and religious people, ſhall we not provoke the Moſt High to withdraw theſe favours from us, and to empty us from veſſel to veſſel? If, inſtead of practiſing that righteouſneſs, which exalteth a nation, we indulge a ſpirit of ſelf exaltation; what an army of evils will prevail with it?

Luxury and exceſs ſuperſede the enjoyment of the things themſelves. Oftentation, in a great meaſure, ſupplants the true delights of ſociety, and an emulous ſuperiority in pride, and diſtinction, contributes, materially to the utter annihilation of ſimple principles, and almoſt, cuts aſunder the cords of genuine, ſentimental friendship, The fate of nations confirms a very ancient doctrine of revelation, that whenever pulick proſperity cauſes a forgetfulneſs of GOD, a contempt of religion, and increaſing profligacy, in the manners of a people, that very proſperity ſhall deſtroy them.

WITH this declaration, and with the many examples of its truth, recorded in the page of hiſtory, let us exert ourſelves to perpetuate the great bleſſings, and privileges we enjoy, by a contrary demeanor, and a more Chriſtian deportment than we have hitherto exerciſed; for the prolongation of our national charter is entirely dependent thereon; and the continuance of national proſperity is ſolely held, by this conditional tenure, the Lord is with us, while we are with him; if we ſeek him, he will be found of us, but if we forſake him, he will forſake us.

NOR are we in leſs danger, from the abuſe of our civil liberty, than from that of our proſperity.

CIVIL government is, doubtleſs, one of the greateſt external bleſſings, of which we are poſſeſſed. It is our protection from fraud and injuſtice—from rapine and violence. It is the ſecurity of our lives—of our property—of every thing that is dear to us. The abuſe of liberty is the greateſt of evils, and draws after it, a train of the moſt baneful conſequences. When a people miſimprove their privileges, and become diſorderly, ungovernable, and factious, they introduce a ſtate of anarchy, which is worſe than abſolute deſpotiſm.

No one, of the leaſt reflection, can be inſenſible, what great advantages that nation enjoys, which is not only in a ſtate of perfect peace with its neighbours, but poſſeſſes uninterrupted quiet tranquillity at home; which is neither threatened with foreign inſult, nor moleſted by inbred commotions, generaly, ſpeaking far more dangerous than the former; at leaſt, when they riſe to any conſiderable heighth. It has, indeed, been ſaid, that ſmall diſturbances in the ſtate, do the ſame ſervice that the winds do in the air, by motion to keep it from ſtagnation and putrefaction: But when once the winds are raiſed, no one can tell when they will be laid, or how ſtrong they will grow; and that which was wantonly, or from ſelfiſh views, raiſed, to ſerve a preſent turn, may, in time, come to overturn a conſtitution.

WE are not indeed to ſuppoſe, that every ſmall inquietude, every little party or faction, that happens to take place, will be able to accompliſh ſuch extraordinary, ſuch pernicious events; yet, it will not be diſputed, but that they are liable to produce many fatal, and deſtructive conſequences; which, though nor always immediately apparent, will yet, in time, become ſufficiently manifeſt, by a general corruption of manners, and by breaking looſe from all proper reſtraint.

AN ingenious writerFederaliſt. juſtly obſerves, "That a dangerous ambition oftener lurks behind the ſpecious maſk of zeal for the rights of the people, than under the forbidden appearance of enthuſiaſm, for the firmneſs, and efficiency of government. Hiſtory will teach us, that the former has been found a much more certain road to the introduction of deſpotiſm, than the latter; and that of thoſe men who have overturned the liberty of republicks, the greateſt number have begun their career, by paying an obſequious court to the people, commencing demagogues, and ending tyrants."

HOW cautious, then, ſhould we be, while we are zealous for liberty, that we do not deſpiſe government, and weaken the ſprings of it, by running into licentiouſneſs. A ſpirit of faction, of murmuring and diſcontent, may execite internal diſcord, which may accompliſh that, which external violence was not able to effect, I mean our independence, liberty, and ſafety.

WE have no reaſon to doubt of the virtues, and abilities of thoſe, whom our own free choice has made the guardians of our rights, both in the federal and ſtate governments; we are perſuaded, that their upright and faithful endeavours will be exerted to ſecure, and perpetuate the bleſſings of peace, and liberty, and to promote the true intereſt of this people. While the meaſures of rightouſneſs are religiouſly obſerved in their adminiſtrations, we are ſure, they will be crowned with ſucceſs. For it is by righteouſneſs, the throne of government is eſtabliſhed, and the nation is exalted.

WE have the happineſs of ſeeing once more, at the head of this Commonwealth, a Gentleman,His Excellency JOHN HANCOCK, Eſq. of whoſe abilities in the arduous and important ſcience of government—of whoſe patriotiſm and love of liberty— of whoſe integrity and upright intentions we have had long experience. That diſplay of wiſdom, fortitude, and magnanimity, joined with the moſt unremitting attention, and perſeverance, manifeſted in the virtuous ſtruggle, to obtain and ſecure our independence, muſt place his Excellency in the rank of thoſe great and worthy patriots, who have diſtinguiſhed themſelves as the defenders of the rights of mankind: And the many and eminent ſervices he has rendered to this Commonwealth, over which he has ſo often, and ſo long preſided; as well as his many publick and private virtues, add a luſtre to his character. We ſincerely lament, that the diſcharge of the duties of his high, and important ſtation, is rendered ſo difficult and irkſome, by his Excellency's ill ſtate of health, and the many bodily infirmities with which he has been long afflicted. May the benevolent Parent of the univerſe, who is the health of our countenance, and our GOD, remove the pains and diſorders, under which his Excellency labours, reſtore and confirm his health, make the remainder of his days happy to himſelf, and uſeful to the Commonwealth, and finally reward all his ſervices with eternal happineſs in his kingdom above.

THE patriotiſm, firmneſs, and inflexible attachment to the intereſt of his country, manifeſted by his Honor, the Lieutenant-Governor,His Honor SAMUEL ADAMS, Eſq. through a long ſeries of years, juſtly entitle him to the ſecond rank in government: And the great unanimity, with which his Excellency and Honor have, ſo repeatedly, been elected to their reſpective honourable ſtations, by the unbiaſſed ſuffrages of their fellow-citizens, is the higheſt atteſtation of their merit. To the gracious protection of almighty GOD we commend them both; beſeeching him to grant them wiſdom from above; and grace to improve their diſtinguiſhed talents, in promoting the true intereſt of this Commonwealth, and the United States.

THE Gentlemen, who compoſe the two branches of the General Court, have, many of them, the ſatisfaction of reflecting, that their former ſervices have proved acceptable to the multitude of their brethren, by their being re-elected into the important department of legiſlation. In filling up the few vacant ſeats in the Senate, and in chooſing an executive Council, for the enſuing year, which is the firſt object of their concern, they will not be influenced by perſonal or intereſted views; but will elect ſuch out of thoſe, who are the ſubjects of their choice, as are able men; ſuch as fear GOD; men of truth, hating covetouſneſs.

IT has indeed been doubted by ſome, whether this rule ſhould, in all caſes, be ſtrictly adhered to; whether a man who is not of this deſcription, who is not a man of rigid probity; who does not appear to have the fear of GOD before his eyes, and to be governed by a ſacred regard to his laws, may not ſtill, in a political capacity, be entitled to great merit, and be a proper perſon to be concerned in guiding the helm of ſtate. Long experience in civil affairs, it is ſaid—a ſuperior knowledge of the laws—a facility of ſpeaking and of diſpatching buſiness—the diſcovery of arts uſeful to government, are qualifications neceſſary to promote the good of the ſtate, which is the main end of all government.

PERHAPS we may allow of the exception, provided there is nothing in the perſonal character of ſuch, from which the ſtate may apprehend greater danger, or inconvenience, than it can expect good, from their capacity to ſerve it.

STILL it holds good, that men of probity,—of virtue,—of religion ought, in all well regulated ſtates, to be the objects of the people's choice, both from the natural tendency of virtue to promote the happineſs of a nation, and from the influence of a good example; which has, in perſons diſtinguiſhed by the confidence of their brethren, a ſenſible and powerful influence, towards rendering religion and virtue more generally eſteemed, and practiſed. This conſideration will have the greater weight, if we reflect, that (as we have ſhewn) moſt of the flouriſhing ſtates in the world, have owed their origin and increaſe to virtue and righteouſneſs; ſo, as the manners of the people grew more diſſolute and corrupt, they gradually declined in power, in wealth, in credit.

IT would be going out of my proper ſphere, and perhaps invading the province of the Chief Magiſtrate, to enter into a detail of thoſe objects, which claim the attention of the General Court, in their preſent or future ſeſſions, in the courſe of this year. Their own good ſenſe, their political knowledge, and their perfect acquaintance with the internal ſtate of the Commonwealth, will point out, and lead them to adopt ſuch meaſures, as preſent exigencies require.

OUR civil fathers, however, will permit me to remind them, that it is righteouſneſs only which exalteth a nation; that it can never be good policy to tranſgreſs the ſacred rules of juſtice and fidelity; and, that the grand ſecret of political wiſdom is to maintain a ſteady and untainted integrity. They will, therefore, for the ſupport of publick faith and honour, as well as domeſtick tranquillity, pay the ſtricteſt attention to commutative juſtice and equity, by a faithful obſervance and fulfilment of all publick engagements; remembering that publick contracts are as binding, as private ones can be ſuppoſed to be; and ought to be diſcharged with the ſame good faith and punctuality; and that no nation can make the leaſt pretenſion to the character of a righteous one, that does not pay ſacred regard to its promiſes and contracts.

THEY will maintain inviolate, by a ſtrict adherence to its original principles, our happy conſtitution of government; and, for the purpoſes of national happineſs and glory, they will ſupport and ſtrengthen the federal government of the United States, by every conſtitutional means in their power; fully perſuaded that the continuance of our national government is eſſential to our independence, our ſafety, our very exiſtence as an empire.

OUR civil rulers, will think themſelves obliged, both in their publick and private ſtations, to propagate a ſpirit of induſtry, frugality, and ſobriety, among all ranks of people; to encourage agriculture, commerce and arts; and to promote the intereſt of literature and ſcience; from the ſtrongeſt conviction, that ignorance and liberty are incompatible; that the former is the parent of deſpotiſm, and the nurſe of ſuperſtition. In fine, they will do all in their power, that wiſdom and knowledge may be the ſtability of our times—that all vice and impiety be ſuppreſſed, and that the people may be allured to the practice of that righteouſneſs, which exalteth a nation. In order to this, they will ſhew, in their own perſons, that they are not aſhamed of the goſpel of Chriſt, by paying all due regard to his ſacred inſtitutions, and obedience to his laws.

SENSIBLE of the difficulties of their taſk, and of their need of divine aid and ſupport, we commend them to him, who giveth wiſdom to the wiſe, and underſtanding to the prudent; beſeeching him to direct and proſper all their conſultations, to the advancement of his glory, the good of his church, the ſafety, honour and welfare of the people of this Commonwealth, and of United America.

PERMIT me to conclude, by reminding this whole aſſembly, that it concerns every one to live in the practice of religion and virtue; not only as the publick proſperity is deeply concerned in it, but as their own perſonal happineſs, both here and hereafter, abſolutely depends upon it. Godlineſs is profitable for all things, having the promiſe of this life, and of that which is to come. As therefore we wiſh the proſperity of our country; as we wiſh to enjoy the comforts of the preſent world; as we are anxious to meet the approbation of GOD, and to enjoy his favour in heaven; let us become the ſincere diſciples of JESUS CHRIST; let us follow peace with all men, and holineſs, without which no man ſhall ſee the Lord. Let the recollection, that the eyes of GOD are againſt thoſe who evil, and of that indignation, which he will finally pour upon the ungodly, deter us from all iniquity, and lead us to aſpire after thar genuine piety, which will moſt aſſuredly, through the infinite merits and mediation of JESUS CHRIST, introduce us to the future viſion and fruition of GOD, where we ſhall ſee him as he is, and know even as we are known.