penditures; to liberate the public refources by an honora. ble discharge of the public debts; to keep within the requifite limits a standing military force, always remembering, that an armed and trained militia is the firmeft bulwark of republics;

18. That without standing armies their liberty can never be in danger; nor with large ones fafe: to promote by authorised means improvements friendly to agriculture, to manufactures, and to external as well as internal commerce; to favor, in like manner, the advancement of science and the diffusion of information, as the best aliment to true liberty;

19. To carry on the benevolent plans, which have been fo meritoriously applied to the converfion of our aboriginal neighbors from the degradation and wretchedness of favage life, to a participation of the improvements of which the human mind and manners are fufceptible in a civilized state. As far as fentiments and intentions fuch as these can aid the fulfilment of my duty, they will be a refource which cannot fail me.

20. It is my good fortune moreover to have the path in which I am to tread, lighted by examples of illuftrious fervices, fuccefsfully rendered in the most trying difficulties by those who have marched before me. Of those of my immediate predeceffor, it might leaft become me here to speak.

21. I may however be pardoned for not fuppreffing the fympathy with which my heart is full, in the rich reward he enjoys in the benedictions of a beloved country, greatly bestowed for exalted talents, zealously devoted through a long career, to the advancement of its highest interest and happiness.

22. But the fource to which I look for the aids, which alone can supply my deficiencies, is in the well tried intelligence and virtue of my fellow citizens, and in the councils of those representing them in the other departments, affociated in the care of the national intereft. In thefe my con fidence will, under every difficulty, be beft placed ;

23. Next to that which we have all been encouraged to feel in the guardianfhip and guidance of that Almighty Being, whofe power regulates the destiny of nations-whofe bleffings have been fo confpicuously difpenfed to this rifing

republic, and to whom we are bound to address our devout gratitude for the paft, as well as our fervent fupplications and beft hopes for the future. JAMES MADISON.

Washington, March 4, 1809.

ON EDUCATION IN NEW-ENGLAND.

1. AMONG the customs which are universal among the people, in all parts of the ftate, one that feems worthy of remark, is, the attention that is paid to the education of children.

2. The aim of the parent, is not fo much to have his children acquainted with the liberal arts and sciences; but to have them all taught to read with eafe and propriety; to write a plain and legible hand; and to have them acquainted with the rules of arithmetic, fo far as fhall be neceffary to carry on any of the most common and necessary occupations of life.

3. All the children are trained to this kind of knowledge they are accustomed from their earliest years to read the holy fcriptures, the periodical publications, newspapers, and political pamphlets; to form fome general acquaintance with the laws of their country, the proceedings of the courts of justice, of the general affembly of the state, and of the congrefs.

4. Such a kind of education is common and univerfal in every part of the state and nothing would be more difhonorable to the parents, or to the children, than to be without it. One of the firft things the new fettlers attend to, is to procure a schoolmaster to inftruct their children in the arts of reading, writing, and arithmetic.

5. No greater misfortune could attend a child, than to arrive at manhood unable to read, write, and keep small accounts: he is viewed as unfit for the common business. of the towns and plantations, and in a state greatly inferior to his neighbors. Every confideration joins to prevent fo degraded and mortifying a ftate, by giving to every one the customary education, and advantages.

6. This cuftom was derived from the people of New. England; and has acquired greater force in the new settlements, where the people are apprehensive their children will have lefs advantages, and of confequence, not appear equal to the children in the older towns.

7. No custom was ever better adapted to private, or public good. Such kind of education and knowledge, is of more advantage to mankind, than all the fpeculations, difputes, and diftinctions, that metaphyfics, logic, and fcholaftic theology, have ever produced.

8. In the plain common good fenfe, promoted by the one, virtue, utility, freedom, and public happiness, have their foundations. In the ufelefs fpeculations produced by the other, common fenfe is loft, folly becomes refined, and the useful branches of knowledge are darkened, and forgot.

ON RELIGIOUS TOLERATION.

1. RELIGION is one of those concerns, which will always have great influence on the ftate of fociety. In our original frame and constitution, the benevolent Author of our natures, has made us rational and accountable crea tures accountable to ourselves, to our fellow men, and to our God.

2. These foundations of religion, are so strong, and univerfal, that they will not fail to have an effect on the conduct of every one and while they thus enter into the feelings and conduct of all the members, they will unavoida bly have a great influence on the ftate and conduct of fo-. ciety.

3. Nor can fociety either fet them afide, or carry on the public bufinefs without them. Instead of this, in one form or another, fociety will be perpetually calling in the aids of religion.

4. When human declarations and evidence are to receive their higheft force, and most folemn form, or when the most important tranfactions are to be performed, and offices of the highest trust and confequence are committed to men, the

laft appeal will be to religion, in the form of folemn affirmation or oath.

5. The most pure and benevolent fyftem of religion, which has ever prevailed among men, is that of chriftianity. This religion, founded in truth, and adapted to the nature and state of man, has propofed for its end and aim, that which is of the higheft importance to men and to fociety, univerfal benevolence, the love of God and man, or univerfal virtue.

6. But neither this, nor any other system of moral truth, can impart infallibility to men. Whatever infallibility there. may be in moral, in mathematical, or in revealed truths, men may greatly mistake when they come to explain, and apply them:

7. And inftead of being above all poffibility of error, they will find that infallibility belongs only to the government of God; and that it certainly is not entailed on any parties, or denominations of men.

8. The first and the most important obligation any man can feel, is to obey his Maker, and the dictates of his own heart. The peace of our minds depends more effentially on this, than any other circumftance in the course of human life.

9. What then has fociety to do in matters of religion, but fimply to follow the laws of nature: to adopt these, and no other; and to leave to every man a full and perfect liberty, to follow the dictates of his own confcience, in all his tranfactions with his Maker?

ON LOVE TO GOD.

1. O GOD, thou art love itself! The book of nature, and the book of revelation teach this truth; and my heartthat heart which thou haft formed to love thee, and which thou haft made capable of tafting this exquifite pleasurewill not permit me to doubt it.

2. Thou art the origin and fource of all the variety of beauties and perfections that are difperfed throughout the

earth! All that is great and amiable unite in thee. To will, and to do good-this is thy divine effence. Thou regardest all the beings thou haft formed with paternal affection. Thou takest care of them; thou doest them good.

3. All that comes from thee, O thou Supreme ! all that proceeds from thy hand, good and evil, pleasure and pain, profperity and adverfity, favors and chaftifements, all tend to promote our felicity, all are adapted to exalt us to greater perfection.

4. I myself, who am so inconsiderable a creature, who am as nothing when compared with the rest of thy creation, I can every moment draw comfort from this inexhaustible fource. In what intimate relations do I ftand to thee? Thou art my Creator-I am the work of thy hands. Thou art my Sovereign, and I am thv fubject. Thou art my Father, and I am thy child.

5. Can I be connected with thee by ftronger and more endearing ties? Can any thing give a jufter claim to all the affections of my heart than these natural and indiffoluble relations give? And art thou not the kindeft, the most boun. tiful, the tenderest and most affectionate Father? Am I not indebted to thee, for life and breath, and all things?

6. How various and great are the gifts and benefits which thou haft heaped on me, and which thou ftill continueft to beftow! All that I am, all that I have, all that I am capable of being, is the effect of thy munificence. Thy bounty provides for the wants of my body and my foul. 7. With how many advantages, comforts, pleafures, and joys, haft thou ftrewed my path? What afflistance dost thou grant to my weakness, with what indulgence doft thou bear with my fins, and with what tender folicitude doft thou recal me from my wanderings. With what wisdom doft thou conduct and direct my lot, and all that shall be fal me.

8. But how can I fpeak of the unmerited and ineftimable tokens of thy love which thou haft given me by Jefus Chrift, through whom thou haft taught me to hope for the forgivenefs of fins, the aids of thy fpirit, and everlafting life.

9. Yes, O my God, thou art effentially bountiful and good, and wilt be fo forever. I find myself as much fur. rounded with thy mercies as I am with the light which