THE divine author of this epiſtle, deſigning to encourage the chriſtian Hebrews to a ſtedfaſt profeſſion of their faith, and a reſolute diſcharge of their duty, in oppoſition to all worldly diſcouragements, propounds to them ſome eminent examples of piety, fortitude, and ſelf-denial; among which, that of Moſes appears with a diſtinguiſhed luſtre:—And as he was the renowned lawgiver of the Hebrew nation, the conſideration of ſo great a character cannot be improper to the preſent occaſion.

The Text leads us to conſider in the firſt place, the public ſpirit of Moſes; the ſervices he performed, and the ſelf-denials he endured for his own nation—and then, the principle of piety which cheriſhed and ſupported his patriotic ſpirit, and co-operating with it, carried him thro' ſuch a ſhining courſe of ſelf-denial and public ſervice.—After which, it may be proper to ſay ſomething of the wiſdom of Moſes in following the dictates of his conſcience, and anſwering his obligations to God, and to his brethren the Hebrews, in oppoſition to ſuch great worldly motives.

SUCH was the public ſpirit of Moſes, that he reſigned the moſt tempting ſecular proſpects, and voluntarily partook of the afflictions of the Hebrews, that he might become their deliverer. He refuſed, ſays the text, to be called the ſon of Pharoah's daughter; chuſing rather to ſuffer affliction with the people of God than to enjoy the pleaſures of ſin for a ſeaſon.

At the time when the founder of their ſtate was born, the Iſraelites were cruelly oppreſſed by the monarch of Egypt. The important ſervices which Joſeph had rendered that kingdom were now forgotten; and the poſterity of the twelve patriarchs who had been invited to dwell in Egypt, upon the terms of friendſhip, were, without any provocation, treated with a barbarity which humanity forbids to the worſt enemies. God ſaw and reſented the oppreſſion of his people, and the cruelties practiſed upon them by Pharoah and his officers. He, who has made of one blood all nations to dwell upon the face of the earth; who is the patron of the oppreſſed, and who delights to humble exalted wickedneſs, eſpouſed the cauſe of this poor and injured nation, and oppoſed himſelf to the tyrant of Egypt: and as he had promiſed great and ſingular bleſſings to the ſeed of Jacob, he remembered his promiſe. I have ſeen, ſaid the God of Abraham, I have ſurely ſeen the affliction of my people which are in Egypt, and have heard their cry by reaſon of their task-maſters, and am come down to deliver them.—God raiſed up Pharoah, or rather ſuffered him to riſe, that he might be an illuſtrious example of his own power and juſtice; and in the plagues which ſoon after came upon that haughty oppreſſor and his people, the world was taught, what thoſe potentates deſerve, who harden their hearts againſt the moſt high, who diveſt themſelves of the common ſentiments of humanity, and who trample upon the rights of mankind.

Moſes was the choſen inſtrument of that deliverance which Heaven had decreed to the poſterity of Iſrael; and by him God gave them the moſt important bleſſings any people can enjoy;—a free government, and a divine religion. The Hebrew polity is not only one of the moſt antient, but one of the beſt civil conſtitutions that ever the world was bleſt with; a conſtitution worthy of it's divine Author, and nicely adapted to preſerve the property, freedom, peace and ſafety of the people to whom it was givenThe frivolous objections and groſs calumnies, thrown out by ſome againſt the law of Moſes, have been more than one anſwered and expoſed, Mr. Lowman has treated this argument to the bottom, in his diſſertation on the civil government of the Hebrews, in which, the juſtice, wiſdom, and goodneſs of the moſaical conſtitutions, are fully vindicated.: and had it been of a contrary nature and tendency; had it been calculated for the oppreſſion, rather than the general happineſs of the ſubject, no man would have been oblig'd to believe that it came from Heaven.

There is a cloſe connection between civil liberty and true religion; Tyrants are commonly equal enemies, to the religious and civil rights of mankind; and having enſlaved the bodies of their ſubjects, they affect alſo to enſlave their conſciences. The people of Iſrael were made free, in order to their being prepared for the ſervice of the God of Iſrael; and without freedom, they would not have been happy, even in the land flowing with milk and honey. It was this that compleated their worldly felicity, and added a peculiar ſweetneſs to all the fruits of Canaan, that they entered upon it as their own poſſeſſion and inheritance, and not as the propriety of an abſolute lord.

God had pronounced a bleſſing on the ſeed of Jacob, and nothing could hinder this bleſſing from taking effect. In vain did Pharoah attempt to weaken and deſtroy them; the people grew and multiplied under all their oppreſſions; and Pharoah himſelf, educates that child in his own court, who was deſigned to lead the Hebrews from their bondage, and to abaſe the pride of Egypt. So ſhort is human fore-ſight! ſo week is human power! and ſo certainly ſhall the divine decrees be accompliſhed!

The Jewiſh lawgiver was furniſhed with all the great qualities, proper to the public and important ſervices, to which he was appointed. He had a princely education from Pharoah's daughter, who had adopted him for her ſon, as well as a religious one, from his own mother, by whom he was nurſed. Egypt was a renowned ſchool of wiſdom, and the fountain of arts and ſciences: here, the moſt illuſtrious men of antient Greece, her poets, philoſophers, and legiſlators, improved their minds, and perfected their ſtudies; and from this fountain, they drew their learning and their fame. So that when St. Stephen tells us, that Moſes was learned in all the arts of the Egyptians, he does in effect ſay, that he had the beſt, and moſt liberal education, that the whole world could afford. The ſame divine author aſſures us, that Moſes was mighty in deeds, as well as words; diſcovering a ſingular prudence and firmneſs in his conduct, as well as great learning and penetration in his diſcourſes: and uniting the fortitude of a commander, with the wiſdom of a legliſlator. Archbiſhop Tillotſon, with many others, ſuppoſes that St. Stephen in this paſſage, has a reference to the great actions, which, Joſephus tells us, Moſes performed, when he commanded the forces of Pharoah, and overthrew a vaſt army of the AEthiopians, that had invaded Egypt.

But the piety, and public ſpirit of Moſes, compleated his ſhining character, and peculiarly fitted him to anſwer the great deſigns of providence, in the deliverance of Iſrael. Theſe divine qualities, gave a luſtre to all his other great endowments, and made him happy in a right application of them. What advantage would the Hebrew nation have reaped, from his learning, wiſdom, and fortitude, had he not been poſſeſſed with a generous concern for its welfare? Without this, he might have aſcended the throne of Egypt, unmoved with the cries of his oppreſſed Brethren, and proved, perhaps, as great a ſcourge to the race from which he ſprung, as any of the Pharoah's. But God, who deſigned him for a deliverer, ſoftened his breaſt with compaſſion, and gave him a benevolence of heart equal to the extent of his capacity.

It often happens, that great and uninterrupted proſperity hardens the heart: A conſtant ſucceſſion of gay and pleaſurable objects, diverts our attention from the miſeries of others; and we too ſeldom ſympathize with them, in thoſe calamities which we never felt ourſelves, and are never like to feel. But the ſurprizing advancement of Moſes in Egypt, was far from having ſuch an effect upon him. He did not diſdain, from the height of his proſperity, to caſt a tender look upon the low and ſuffering condition of his brethren; and after he had lived many years, incircled with all the ſplendors and luxury of the court of Egypt, he had not forgot to weep with them that weep.

Moſes might have been very happy, according to the opinion of thoſe, who never knew the force and pleaſure of the ſocial affections, had he abſtracted himſelf from his own nation, had he been regardleſs of thoſe ſufferings, from which he was perſonally exempt, and been wiſe enough, to make himſelf the centre and circumference of his own wiſhes. He was a favourite in one of the politeſt, and moſt magnificent courts, and had the proſpect of being advanced to the head of one of the greateſt kingdoms, in the world: for Joſephus tells us, that as Pharoah had no child, he deſigned him for his heir. But Moſes could not endure to be happy alone; his heart was too tender, to violate his obligations to God, and his own nation, from any worldly conſiderations; and he preferred the ſoft anguiſh of compaſſion for his brethren, to all the pleaſures of ſin. Their welfare, was a dearer object to him, than the crown of Egypt: His own proſperity was taſtleſs, ſo long as the lives of the Iſraelites were embittered with hard bondage; "and their groans found a way to his ear, and to his heart, thro' all the muſic of the court, and all the martial noiſe of the camp, in which perhaps he ſometimes commanded." Accordingly he ſeemed to value his advancement in Egypt, only as it might render him a greater bleſſing to his people; and made no other uſe of it, than to prepare himſelf, to execute the great purpoſes of providence, and to become the ſaviour of Iſrael.

Fir'd with theſe noble views, he left the court of Pharoah, and ventured to viſit his deſpiſed and oppreſſed brethren.—Obſerving, as he looked upon their burdens, an Egyptian taſk-maſter ſmiting an Hebrew, and uſing him with great inhumanity, he warmly reſented the injury.—Led by a divine impulſe, to give a ſpecimen of that deliverance, which God deſigned to ſend by his hands to the Iſraelites, he reſcued him that ſuffered wrong, and ſlew the Egyptian. This action, which he performed, not only at the hazard of his court-preferments, but even of his life, was a proof of the generous ardor of his mind, and of his brave reſolution, either to redreſs the injuries of his brethren, or to ſhare their afflictions.

Having given this inſtance of his honeſt indignation at the oppreſſions of Pharoah, which was very ungratefully received, even by his own nationWhen one of the two Hebrews who were ſtriving together, and whom Moſes would have reconciled, thruſt him away, ſaying, Who made thee a ruler and a judge over us? it is plain, the ſpeech of this ſingle perſon is repreſented in Acts vii. 35. as expreſſing the ſentiments of the whole body of the people; as their ſlowneſs afterwards, to believe the miſſion of Moſes, when atteſted by miracles, ſeems evidently to ſhew that it was. Vid. Dod. Fam. Exp. on Acts vii. 27., for whoſe ſake he had thus expoſed himſelf, he left the court of Egypt, and fled to the land of Midian. But no change of place; no length of time; no ingratitude of his brethren, could obliterate his affection to them. Indeed, when the appointed time of Iſrael's deliverance was come, and God called Moſes to lead in this glorious work, he at firſt, appeared backward to accept the call; which proceeded, not from an abatement of love to his nation, but a modeſt ſelf-diffidence, not rarely found in great minds, and from the hopes, that God might ſelect ſome fitter perſon for this great undertaking. Who am I, ſaid the accompliſhed ſon of Amram, Who am I, that I ſhould go unto Pharaoh, and that I ſhould bring forth the children of Iſrael out of Egypt? How far was he from being influenced by a luſt of dominion! How ſenſible, that the office of a ruler is not to be ſought, for the ſake of the external advantages annexed to it; and ought never to be accepted by any man, but from a ſenſe of duty, and an inclination to deny himſelf for the public happineſs!

Such an inclination Moſes early poſſeſſed, and carried with him, through all the ſurprizing revolutions of his life. With this public ſpirit he left Egypt, and with the ſame ſpirit, he ſet himſelf at the head of his diſtreſſed people, when he could no longer doubt the appointment of heaven, and reſolutely diſcharged the laborious, and hazardous duties, of his high ſtation: With this ſpirit, he led them out of Egypt, not fearing the wrath of the king, who followed cloſe at their heels, with a mighty army, threatning their deſtruction: With this ſpirit, he conducted them in the wilderneſs, and ſhared the hardſhips and dangers to which, for many years, they were expoſed, in that inhoſpitable place: With this ſpirit, he greatly endured the peeviſhneſs, murmurings, and provoking carriage of the Iſraelites, exhibiting an aſtoniſhing example of condeſcenſion, patience, and tenderneſs towards that perverſe, and ungrateful people: With this ſpirit, he fervently interceeded with God for them, and ſtood in the gap, to appeaſe the anger of heaven, when divine judgments were breaking in upon them: With this ſpirit, when God was pleaſed to offer, to make him a greater nation in the room of Iſrael, he humbly refuſed; and ſtill, earneſtly implored the continuance of the divine patience towards that people, preferring their welfare to the dignity of his own family; and even wiſhing, that his own name might be blotted out of the book of life, rather than they ſhould fall by the ſtroke of divine juſtice.—With ſo conſtant, and inextinguiſhable an ardor for the welfare of his nation, was the breaſt of the Hebrew lawgiver inſpirited! A love ſtrong as death, and which many waters could not quench.

How happy were the Iſraelites, in ſo wiſe and tender a Leader as Moſes! and how happy the people, who are governed by men of the ſame diſintereſted and public ſpirit! who conſider the community over which they preſide, as their own family; who watch over it with a paternal care; who ſtrenuouſly exert themſelves for it's welfare, and take pleaſure in doing ſo: who deſire no more power than is neceſſary for the good of the people; who zealouſly employ, all which they poſſeſs, for this noble purpoſe; and can reliſh that happineſs as their own, which they communicate to others. This is the ſpirit with which every magiſtrate ought to enter upon his office; which will animate him to the duties, and ſweeten the cares and fatigues of it; and this, every man profeſſes who accepts a place of authority. A public character implies a public ſpirit; without which, it is a badge of infamy, and not of honour to him that wears it; but when both are united, nothing human can more deſerve our eſteem and reverence.—Nor ſhould a ruler content himſelf with a ſmall degree of public affection: there is no danger of exceſs in this divine paſſion; and the duties and dangers of an high ſtation require a double portion of it. For that degree of virtue, that has adorned a private character, has often been found inſufficient to reſiſt the charms of power, and the temptations of a more exalted ſtate. Tacitus obſerves, the great change that was made in the temper of Caligula, by a change of his circumſtances: Nec meliorem ſervum, nec deteriorem dominum. No man, ſays he, ever knew a better ſervant, nor a worſe maſter.

I know philoſophers have diſputed much about the motives of human actions, and ſome have endeavoured to prove, that all our paſſions are modes of ſelf-love. But perhaps, the controverſy is rather about words, than things. It is plain, that ſome men are little affected with any thing, but what relates to their own intereſt, and vainly attempt, to eſtabliſh a private and ſolitary happineſs; others poſſeſs the ſocial affections in a due degree, and find a wonderful pleaſure in doing good: the former are called ſelfiſh, the latter diſintereſted, and benevolent. Both theſe ſorts of perſons, it is allowed, follow their own taſte; but as their taſtes are very different, ſo are their characters: The one is hated and deſpiſed; the other loved and admired. Theſe are ſentiments founded in nature, in which all nations and ages have generally agreed; and which the refinements of a few ſpeculative men can never ſubvertBeſides our bodily appetites, ſays a late writer upon this ſubject, there are certain mental paſſions, by which we are impelled immediately to ſeek particular objects, without any regard to intereſt; and when theſe objects are attained, a pleaſing enjoyment enſues, as the conſequence of our indulged affections. If we enjoy praiſe, or power, &c. in all theſe caſes there is a paſſion which points immediately to the object, and conſtitutes it our good, or happineſs; as there are other ſecondary paſſions which afterwards ariſe, and purſue it as part of our happineſs, when once it is conſtituted ſuch by our original affections. Were there no appetites or affections of any kind, antecedent to ſelf-love, that propenſity would ſcarce ever exert it ſelf: becauſe we ſhould in that caſe, have felt few and ſlender pains or pleaſures, and have little miſery or happineſs to avoid or purſue.—Why then may we not from the frame of our temper, feel a deſire of another's happineſs, which by means of that affection becomes our own good, and is afterwards purſued, from the conjoin'd motives of benevolence and ſelf enjoyment..

But whatever may be advanced in the ſchool of philoſophy, diſintereſted love, is, without all doubt, ſtrongly aſſerted, and recommended in the ſacred writings. Our divine Redeemer gave us a moſt affecting example of it, in his own incarnation and ſufferings; and has commanded us to love one another, even as he has loved us. Whoever is born of God, and poſſeſſes the ſpirit of Jeſus Chriſt, knows the force and ſweetneſs of this divine principle; and is taught, to love his neighbour as himſelf.—This leads us to conſider in the

SECOND place; the principle of piety, which cheriſhed, and ſupported the public ſpirit of Moſes, and co-operating with it, carried him through ſuch a ſhining courſe of ſelf-denial, and public ſervice. By faith, he refuſed to be called the ſon of Pharaoh's daughter; by faith, he choſe rather to ſuffer affliction with the people of God, than to enjoy the pleaſures of ſin for a ſeaſon; eſteeming the reproach of Chriſt, greater riches than the treaſures in Egypt, for he had reſpect to the recompence of the reward.—The providence of God ſo ordered it, that the education of Moſes was, for ſome time, committed to his own mother, who nurſed him as the adoptive ſon of Pharaoh's daughter. Both his pare •• s, are celebrated by the divine author of this epiſtle to the Hebrews, for their faith. From this principle, they hid their infant ſon three months, not regarding the cruel commandment of the king, which had deſtin'd all the male children of the Hebrews to immediate deſtruction. The ſingular beauty of Moſes, who is called in the ſacred writings, divinely fair; So the original ſignifies; Acts vii. 20. and the ſignal interpoſition of providence for his ſafety, and advancement, might naturally lead his parents to hope, that this child was deſigned by heaven, for ſome great and extraordinary purpoſes. This apprehenſion, as well as their great piety, could not but engage them, to give their ſon a religious education; to inſtruct him, with peculiar care, in the knowledge of the God of Iſrael; in the promiſes made by Him, to the Hebrew nation, and the deliverance which they had been taught to expect.

Such an education was not loſt upon Moſes, though from his early youth, he was ſurrounded with all the temptations of an idolatrous court. All the learning of Egypt, gave him no prejudices againſt religion: His philoſophy never ſubverted his faith; nor did he throw off his piety, as an incumbrance, while he rounded the circle of the ſciences. His faith in the perfections, and providence of God, and his reliance on the divine promiſes, made to Abraham and his ſeed, animated him to his public ſervices, and ſupported him under all the diſcouragements with which they were attended. This illuſtrious patriot, endured as ſeeing him who is inviſible. The conſideration of an infinitely perfect mind—preſiding over all events—making the happineſs of mankind the object of his care—delighting to execute loving-kindneſs, and judgment in the earth—and under whoſe government, only upright and benevolent men, may expect to be finally happy: Such conſiderations as theſe, confirmed the virtue of Moſes, and made it invincible. His faith, being of the operation of God, was a living, active principle—it aſſimilated him to the glorious Being, in whom he believed; it formed him to a divine temper; it wrought by love; and impelled him to the execution of all his great and benevolent deſigns. The natural affection of Moſes to his nation, was improved, and exalted by faith, into a divine vertue. Common humanity, and the dictates of nature, led him to ſympathize with the Hebrews in their ſorrows, and to exert himſelf for redreſſing their wrongs.—Religion, confirmed the voice of nature; taught him to cheriſh theſe benevolent inclinations, and reinforced them, with ſome peculiar motives of her own. He had an affection to the Iſraelites, as they were his own brethren; but they were ſtill more dear to him, as the people of God; the offſpring of that Being, whom he ſupremely loved; peculiarly related to Jehovah; and for whoſe welfare He had expreſſed a particular concern. Moſes joyfully took part in the reproach of Iſrael, becauſe he eſteemed it the reproach of Chriſt himſelf; that Angel of the covenant from whom Jacob obtained the bleſſing; who had taken the ſeed of Jacob under his own conduct and patronage; who was afflicted in all their afflictions; of whoſe incarnation, Moſes propheſied; and of whom he was a type.

Thus the public ſpirit of Moſes, was inlarged, and invigorated by a principle of true religion; in him, the love of God, and benevolence to men were happily united; and by the joint force of theſe principles, he ſupported his great character, and became ſuperior to the mighty temptations, with which he was encounter'd. His faith taught him to extend his proſpect, far above all preſent and ſenſible things, to that glorious recompence of reward, which God has laid up in another ſtate, for upright and good men. While this was full in his view, the ſceptre and wealth of Egypt appeared but ſmall and contemptible things; and he could chearfully reſign, a palace for a cottage; royalty for reproach; and pleaſure for affliction.—He could make this reſignation, when he was come to years; being paſt the folly of child-hood, and not yet arrived to the inſenſibility of old-age. The far more exceeding and eternal weight of glory, which was ſet before him, extinguiſhed the little honors of the world, and ſweetened all the ſelf-denials, which God called him to endure, for the good of his nation.

Such is the influence of true piety; ſo certainly does it greaten the human mind, and become the ſupport of genuine vertue! While it leads us to diſcharge our duty to God, it gives us a quick ſenſe of our obligations to men; and breaks the force of thoſe worldly temptations, by which, many are unhappily perſwaded to violate theſe obligations.—Piety adorns every ſtation of life; but appears with peculiar advantage in the character of a ruler—It teaches him the right uſe of power, and gives an happy direction to the whole of his public conduct. A pious ruler, conſecrates all his talents to the honor of God, and the good of mankind—He makes the perfect rectitude of the divine adminiſtration, the rule and model of his own; and imitates the juſtice and benevolence of that Being, to whom he pays his firſt regards. And in ſuch a conduct, whatever ſelf-denial it may coſt him, he will certainly at laſt, find his own intereſt. And ſo we come to conſider in the

THIRD, and laſt place, the wiſdom of Moſes, in following the dictates of his conſcience, and anſwering his obligations to God, and to his brethren the Hebrews, in oppoſition to ſuch great worldly motives. Whoever reſolutely diſcharges his duty under the greateſt diſcouragements, and can generouſly deny himſelf for the good of others, lays the ſureſt foundation for his own happineſs; and will certainly gain in the end, much more than he parts with at preſent. Piety and benevolence are, in a good meaſure, their own reward; and the conſciouſneſs of having done our duty, is in itſelf, no ſmall and contemptible pleaſure. A ſelf-approving mind, and the ſweet hope of the divine favour, are a treaſure, which is ill exchanged, for any thing that the world has to beſtow. Moſes therefore, ſhew'd his prudence, in deſpiſing the treaſures of Egypt, the magnificence of it's court, and the luſtre of it's crown, when he could not enjoy theſe, without forfeiting his allegiance to God, and becoming the oppreſſor of his own nationThe idolatrous Egyptians had conceiv'd a great hatred to the Hebrews, and their religion, which was heightned, by a ſtrong jealouſy, that in caſe of a war, theſe ſtrangers might join with their enemies, and become maſters of Egypt. So that Moſes had no proſpect of inheriting the crown of Pharaoh, with ſafety, unleſs he could reſolve to renounce his religion, and remove all ſuſpicion of an attachment to his brethren, by continuing, or increaſing their oppreſſion. Had he renounced his religion, for the riches of this world; had he ſtopt his ears againſt the cries of his brethren, and laid the foundation of his own greatneſs in their miſery, he would after all, have procured for himſelf but a wretched kind of happineſs. A mind capable of ſo much baſeneſs, perfidy, and cruelty, could never have been the feat of ſelf-enjoyment. An accuſing conſcience, and a certain fearful looking for of judgment, muſt have damp't his ſprightlieſt pleaſures, and deſtroyed the reliſh of all that had been ſo dearly purchaſed.

Many, who value themſelves upon their worldly wiſdom, betray the moſt egregious folly, and graſp a ſhadow, while they looſe the ſubſtance.—All the pomp of wealth and power, ill-gotten, and ill-employed, is but the gay outſide of woe; a ſplendid covering to a reſtleſs mind, and to an aching heart. This pomp is indeed too commonly eſteemed a mark of happineſs: and upon this account, perhaps, it is chiefly valued: "tho' very imperfect muſt be that happineſs, which a man derives from what another imagines, and not from what he himſelf feels."—But if any are deſirous of appearing, with the greateſt advantage, in the eyes of their fellow-men; if they have a thirſt for true glory; and can reliſh that good name which is rather to be choſen than great riches; let them join piety, and a public ſpirit, to their titles and authority, and employ their abilities in doing good. God often honors, even in this life, thoſe who honor him. So Moſes was taken up into the mount with Jehovah; and when he deſcended, to bring the divine conſtitutions to the people whom he had delivered, he was encircled with a glory that ſtrook the whole congregation of Iſrael: A brighter luſtre, than he could have derived from the diadem of Egypt. And ſo highly was his character at laſt revered by the Hebrews, that God ſaw fit to conceal from them the place of his burial; leſt their ardent affection to their departed deliverer, ſhould riſe into idolatry; and they ſhould make the aſhes of Moſes, the object of their adoration.—His memory wanted no monument of braſs, or marble, to perpetuate it: it has liv'd thro' all ages, without ſuch a feeble ſupport; and his name has been mention'd with reſpect by gentile authors, as well as gloriouſly diſtinguiſhed in the ſacred writings.

Great minds are very ſenſible of true honour. They who love the public, cannot but deſire a return of it's affection, and think themſelves happy in it. When Themiſtocles received, at the olympic games, the acknowledgments and acclamations of Greece, for his public ſervices: "When all eyes were turned upon him, and every body was eager to point him out to the ſtrangers who did not know him, as the ſaviour of his country; he confeſſed afterwards to his friends, that he looked upon that day as the happieſt of his life; that he had never taſted any joy ſo ſenſible, and ſo tranſporting; and that this recompence, which was the genuine fruits of his labours, had exceeded all his deſires."

But the chief reward of piety and public ſervice, the glorious recompence which Moſes principally reſpected, lies beyond the little circle of the preſent life, and is reſerved in heaven. And did we ſtrongly believe the account which revelation gives us of this reward, it would immediately become the firſt object of our wiſhes; and we could never doubt, whether it were prudent to procure it, even at the expence of our whole worldly intereſt. What is a name on earth, a name written in the duſt, when compared to the new name, that is worn in the Jeruſaſalem which is above! What is the commendation of mortal men, who are often miſtaken in their judgment, and inconſtant in their affections, to the applauſe of the general aſſembly on high; confirmed, by the approbation of the great Lord of all! Will the treaſures of the world bear to be ſet in competition with the inheritance incorruptible, undefiled, and that fadeth not away? Or, can the momentary pleaſures of ſenſe, eſpecially the unnatural and unquiet gratifications of ſin, vie with the joys that are at God's right hand for ever?

To judge rightly of our own intereſt, we muſt conſider the future part of our exiſtence, as well as the preſent; and what proportion time bears to eternity. And, if we extend our views beyond the grave, to that unchanging ſtate that lies before us, we ſhall be irreſiſtably convinced, that nothing is of importance to us in this life, but what will turn out to our advantage in the next. Such a view, will enlarge our minds, confirm our virtuous inclinations, and give us new motives of action; motives, pure and ſtrong, and ſuperior to all the ſollicitations of ſenſe, all the terrors and blandiſhments of the world. While we are intent upon this proſpect,—the general judgment; the ſolemn proceſs; the cloſe examinations; the impartial deciſions, of that day; and the great, the everlaſting difference it will make, between the ſtate of the righteous and the wicked; while we view theſe ſcenes by a ſtrong faith, the world is vanquiſhed, and the temptations of it are diſarmed of their power. Now, we applaud the wiſdom of the humble chriſtian, who prefers the afflictions and reproaches of Chriſt, to proſperous wickedneſs; and of the pious patriot, who regards his uſefulneſs more than his eaſe, and his duty rather than his ſecular intereſt.

FROM the character of Moſes, though too imperfectly delineated in the foregoing diſcourſe, civil rulers are reminded of what is required in their own character: what will raiſe and adorn it; and give them an intrinſic worth, anſwerable to the ſtation which they fill, and the reſpect which they demand from others. From this great example, one of the moſt illuſtrious that either ſacred or profane hiſtory preſents us with, they are taught, for what end they are elevated above the common level of mankind; to what purpoſe, they are intruſted with their authority, and inveſted with their dignity; and what they owe to God, to their country, and to themſelves. They are under peculiar obligations, as they have ſingular opportunities, to promote the honor of the ſupreme ruler of the world; and the good of men; and they anſwer the end of their inſtitution, only ſo far, as they accompliſh theſe noble purpoſes. They are the miniſters of God for good: this is the errand upon which they are ſent, the work that is aſſigned to them by heaven. And, in the execution of it, they appear glorious in the eyes of men, and acceptable to the infinitely benevolent Being, who employs them. As they are in a peculiar manner, the ſervants of God, it is juſtly expected of them, that they do him peculiar honour; that they go before others in a reverence of the divine authority; that they exhibit in their own example, the moral character of the Deity; and make the great end of the divine government, their own ultimate deſign.

And is there not a reciprocal regard due from the people to the civil magiſtrate? Ought we not to reverence the appointment of heaven; "to be ſubject to principalities and powers; to ſubmit to every ordinance of man for the Lord's ſake; whether it be to the king, as ſupreme, or unto governors, as unto them that are ſent by him, for the puniſhment of evil doers, and for the praiſe of them that do well?" This is the precept of Chriſt; this, is the voice of reaſon. How can government exiſt, and the advantages of it be felt in the world, without a proper ſubmiſſion to it? I ſay, proper ſubmiſſion; for abſolute, unlimited ſubjection belongs to bruits, and not to men. Can we reliſh order; can we enjoy the peace, the ſafety, and the innumerable bleſſings that are found in a well-regulated ſociety; and not pay a grateful reſpect to thoſe, by whom this order is preſerved; and from whom, under God, we receive theſe bleſſings?

But it is expected, that the diſcourſe ſhould be turned into a particular application to our honoured Rulers, the Legiſlators and political Fathers of the province, at whoſe call, we are this day aſſembled in the place of divine worſhip. Accordingly, as cuſtom and decency require, would now addreſs myſelf, with a moſt dutiful reſpect, to your HONOR, whom Providence has placed in the firſt chair of government.

You are not inſenſible, Sir, of your obligations to the ſupreme Ruler of the world, who has entruſted you with this large portion of authority; who obſerves the manner in which you employ it; and to whom you are accountable for it. Nor have we any reaſon to doubt the rectitude of your intentions, and your ſincere deſire to diſcharge the truſt repoſed in you, to the honor and acceptance of your Maſter in heaven.

A ſenſe of duty to God, as well as the benevolence of your heart, and your natural affection to the people committed to your care, cannot but engage you, ſteadily to purſue the general welfare of the Province; which, under your mild adminiſtration, has already enjoy'd very great quietneſs. In this purſuit, we heartily pray God to direct, ſupport, and ſucceed you.

We can wiſh your Honor, nothing greater, or more happy, than like Moſes, to unite a ſtrong principle of piety, with a warm public affection: to poſſeſs the ſweet peace, and home-felt joys, that theſe qualities immediately produce; and to reap the eternal reward which God has prepared for them.

The diſcourſe, in the next place, may be directed with all due reverence, to the honorable his Majeſty's Council; and the honorable Houſe of Repreſentatives.

You not only ſee in the example of Moſes, our civil Fathers, but know, we truſt, from the ſenſations of your own hearts, that patriotiſm is not a meer creature of the fancy: not a ſhadow, projected by artful men to impoſe upon the vulgar; but a real paſſion, which degenerate as our nature is, has not wholly left the human breaſt: a pure and divine paſſion, that elevates the mind; that preſſes to it's object the public good through toils and dangers; and renders the ſuffering patriot, much more reſpectable and happy, than the ſucceſsful ſycophant, or triumphant tyrant.

The force of religion, is alſo beautifully illuſtrated in the character of Moſes. In this you ſee, that true piety does not ſower the temper, and contract the heart; but is the proper root of the ſocial affections; on which, they will flouriſh with the moſt vigor, and bring their fruits to the greateſt maturity: that it forms the patriot, and ſupports and accelerates him in his bright courſe. How ſtrange is it then, that piety and benevolence, ſhould ever be ſet in oppoſition, as though their obligations could interfere, or their intereſts claſh.—From your example, much honoured Fathers, we expect to learn with what advantage theſe principles may be united; and that he, who beſt diſcharges his duty to God, will moſt reſolutely and uniformly act up to his obligations to men.

What a ſoul diſhonour muſt it reflect on our divine religion; what a reproach to the name of Jeſus Chriſt; ſhould there ever be found a chriſtian ruler, inferior in vertue and public ſpirit to any pagan magiſtrate! And yet Cicero, after having invoked the gods as witneſſes of the ſincerity of what he was going to expoſe, could make this public declaration.Cic. Ver. In all the employployments with which the Roman people have honoured me to this day, I have ever thought my ſelf obliged by the moſt ſacred ties of religion, to diſcharge worthily the duties of them. When I was made queſtor, I looked upon that dignity not as a gratuity conferred upon me for my particular uſe, but as a depoſitum confided to my vigilance and fidelity. When I was afterwards ſent to act in that office, I thought all eyes were turned upon me, and that my perſon and adminiſtration were in a manner exhibited as a ſpectacle to the view of all the world; and in this thought, I not only denied myſelf all pleaſures of an extraordinary kind, but even thoſe which are authorized by nature and neceſſity. I am now intended for aedile. I call the gods to witneſs, that how honourable ſoever this dignity ſeems to me, I have too juſt a ſenſe of it's weight, not to have more ſollicitude and diſquiet, than joy and pleaſure from it; ſo much I deſire to make it appear, that it was not beſtowed on me by chance, or the neceſſity of being filled up; but confided deſervedly by the choice and diſcernment of my country. Shall ſuch examples be found, amidſt all the diſadvantages which pagan nations laboured under, and ſhall all the light and motives of the goſpel, ever prove inſufficient to produce an equal vertue? Should a chriſtian ruler, who receives his authority not only as a truſt from the people, but as a depoſitum from the King of kings; to whom the moral government of God, and the eternal rewards and puniſhments with which it is ſupported, are ſo clearly revealed; ſhould ſuch an one ever forget the end of his advancement, or act contrary to it from any worldly conſiderations; ſhould he grow regardleſs of the welfare of the community committed to his care, or ſet up an intereſt of his own in oppoſition to it; what guilt muſt he incur; what a ſentence muſt he fall under!

Suffer me then, honoured Fathers, with a becoming importunity as well as reſpect, to remind you of the importance of your public conduct; how deeply the glory of God, as well as the good of the community is concerned in it; and how much your own everlaſting intereſt depends upon it! a ſenſe of duty to you, by whoſe order I ſtand in this place, an affection to my dear country, and a regard to that Being in whoſe name I ſpeak, all conſtrain me to be in earneſt upon this head. The religion, the morals, the trade, the order and ſafety of this whole community, all that ought to be dear to us, are in a good meaſure confided to you: an important truſt, of which you muſt one day give an account to him, who ſhall judge both the quick and the dead at his appearing, and who accepteth not the perſons of princes.

By this motive, as well as a generous affection to the public good, may you be guided in the weighty affair that lies before you; teaching us the worth of that priviledge which you are now called to exerciſe, by a wiſe improvement of it.

No one can be inſenſible of the importance of his Majeſty's Council, this day to be choſen, and of the influence which that reſpectable Board has upon our public affairs. With their advice the ſtate is to be ſteered; with their approbation civil officers are appointed; and the College which ought always to be dear to us, which needs and deſerves to be tenderly cheriſhed, falls in part under their inſpection. A perſon then who is known to be looſe in his morals, and not to hate covetouſneſs; one whoſe capacity will not allow, or whoſe baſe and cowardly heart forbids him, to give ſound and upright advice: one who is indifferent to the intereſt of learning and religion; and who wants fortitude enough not to conſent to a miſtaken nomination; a perſon of ſuch a character, can never be qualified for a place of ſo much dignity and importance.—The wiſe and pious, the loyal and diſintereſted patriot, can alone fill and adorn that honourable ſeat. This is the character, which all who are concerned in the election of this day ſhould require; and in ſuch a choice, we pray God, you may be happily united.

We truſt, our civil Fathers, that you are now aſſembled for the tranſaction of our political affairs, in the fear of God, and under a deep ſenſe of your dependance for direction and ſucceſs in all, upon him, who giveth wiſdom to the wiſe, who inſpires the generous ſentiments of the patriot, who proſpers his endeavours, and rewards his ſervices. You have choſen, agreable to the pious cuſtom of our anceſtors, to enter upon the public buſineſs of this year, perhaps as important an one as we ever ſaw, with a ſolemn act of religion. You have called us into the houſe of God, to unite with you in imploring the divine bleſſing upon your adminiſtration. Happy will it be for you, happy for this whole community, if you always preſerve a ſupreme reſpect to that glorious Being, before whom the principalities and powers in heaven caſt their crowns; who ſtands in the congregation of the mighty; who knows your thoughts afar off; to whom the happineſs of communities is dear; and whoſe favour you can never expect, without faithfully improving your talents and opportunities for the public good. Like Moſes may you endure, by a firm faith in the inviſible God; and lead this people with the ſpirit of that ſhepherd and ſaviour of antient Iſrael!

Poſſeſſed of this ſpirit, you will aſſert and patronize our civil and religious rights; and be concerned to ſecure us from domeſtic opreſſion, and foreign ſlavery: you will conſult the genius and temper of the people over whom you preſide: you will chooſe that they ſhould underſtand and reliſh the free conſtitution with which we are bleſſed; and endeavour, by rendering their country happy, to inſpire them with an ardent love to it, and an invincible ſpirit to defend it. Poſſeſſed of the ſpirit of Moſes, you will bear the miſapprehenſions and even ungrateful murmurs of the people, ſhould ſuch ariſe, (which God forbid) with a paternal meekneſs, and not ſuffer them to cool your public affection, or divert you from your benevolent intentions. Animated with the faith and piety of the Hebrew lawgiver, you will deſpiſe ſecular honors and profits, when they come in competition with the favour of God, and the good of your country; and know, that the crown of righteouſneſs is infinitely preferable to all the little diſtinctions and poſſeſſions of the world. Such a ſpirit will lead you to pity this people, under our great degeneracy, and the decay of that piety, righteouſneſs, and ſobriety which adorned and bleſſed our anceſtors.

Touched with this melancholy proſpect, like Moſes you will intercede with God for this ſinful and afflicted people: you will exert yourſelves for the ſupport of pure and undefiled religion; and endeavour to revive a reſpect to the holy Sabbath, and all the ſacred inſtitutions and precepts of chriſtianity: you will honor them by your own example; and employ your authority for the ſuppreſſion of vice and immorality. In a word, you will be zealous for the glory of God, and go before us in the moſt reverend regards to that Being, who has lately given us very affecting demonſtrations of his power and dominion, and of his anger at the ſins of men, in the amazing EARTHQUAKES that have ſhook the world; before whom our gracious king, and the whole Britiſh nation have lately humbled themſelves; and by whoſe providence we are all loudly called to repentance.

Were the Britiſh affairs either in Europe or America, ever brought to a more important criſis? Are not our religion, and liberties, every valuable right and enjoyment which heaven has indulged to us, threatned by a powerful invader? Are we not ſtruggling hard to maintain ourſelves in the poſſeſſion of this good land, the inheritance left us, and dearly purchaſed by our fathers? Are not our towns emptied, and our fields uncultivated, while ſo great a number of our brethren the freemen of this province, are employed in defence of the Britiſh rights in America, and are now jeoparding their lives in the high places of the field? Under all our diſtreſſes, and amidſt all our dangers, what ſuccour or ſecurity can we expect, without the favour of almighty God? But this we cannot hope for, without ſincere repentance and a general reformation. And will not you, our civil Fathers, encourage us to obey the call of heaven, and lead us in this important, this moſt neceſſary work?

If you are ſucceſsful in your endeavours, as well as earneſt in your deſires to revive a ſpirit of religion and vertue among us, you will render your country the greateſt and moſt laſting ſervice: for this ſpirit naturally tends to the public good, and will procure the divine protection and bleſſing, which alone can render our ſafety and happineſs compleat.

In this work of reformation, the miniſters of religion are peculiarly obliged heartily to engage, and ſtrenuouſly to labour. To us it belongs, my reverend Fathers and Brethren (you will permit me to remind you of it) to us it belongs, with a ceaſeleſs importunity to intercede with Heaven for our nation and land, and to ſeek the Lord till be come and rain down righteouſneſs upon us. To us it belongs, to explain and enforce the vocal diſpenſations of divine providence from the lively oracles. To us it belongs, faithfully to reprove the impiety and immoralities that abound among us; and warmly to urge upon the conſciences of men, the pure precepts, and affecting motives of the goſpel. In fine, to us it belongs, as we have any regard to our diſtreſſed country, any zeal for the honor of our divine maſter, any hope of being found of our judge in peace, to endeavour, both by our example and doctrine to revive the power of godlineſs, and to propagate the pure morals of the chriſtian inſtitution.

And how much does it concern the whole body of this people, not to be deaf to the loud admonitions of Heaven; not to neglect the ſeaſon, nor reſiſt the powerful means of repentance, with which we are favoured? May God pour out his ſpirit from on high upon us, that we all may be formed to the piety and benevolence which the goſpel ſo ſtrongly recommends, and ſo indiſpenſibly requires of us! Then, all would contribute to the common ſtock of happineſs, and every man would find his own, in the public good. Then, the providence of God would concern itſelf for our welfare, and upon all our glory create a defence.

But alaſs! there is ſo little true vertue in the world, that the happineſs to which it tends is but imperfectly felt, and the bleſſings of ſociety do not come to any great maturity, in theſe lower regions. Sin has intermixed a large portion of vanity, with all that is under the Sun. There is no country here, no ſoil, no civil conſtitution, no rights, no enjoyments which deſerve our firſt care and affection." Here, we have no continuing city; no kingdom that cannot be moved; for the faſhion of the world paſſeth away.—The faith of Moſes will point us to a better country; it will guide us to the only ſociety where perfect devotion, benevolence and happineſs are found;—to the city of the living God, the heavenly Jeruſalem; to the ſpirits of juſt men made perfect; to an innumerable company of angels; to Jeſus the mediator of the new covenant; and to God the Judge of ALL. To whom be dominion and glory for ever.