full, and interesting exhibition of his infinite perfection. His power and wisdom, here, are no less manifest, whilst his moral attributes are revealed and exercised in full measure, and in their harmonious concurrence bringing "glory to God in the Highest," and salvation to lost men, and presenting matter of profound and everlasting interest, wonder and instruction to all intelligent

creatures.

Father, how wide thy glory shines!

How high thy wonders rise!

Known through the earth by thousand signs,

By thousands through the skies.

But when we view thy strange design,

To save rebellious worms;

Where vengeance and compassion join

In their divinest forms:

Here the whole Deity is known,

Nor dares a creature guess,

Which of the glories brightest shone,
The justice, or the grace.

SERMON XVI.

MOSES THE FOUNDER OF THE JEWISH DISPENSATION.

JOHN, I. 17.-The law was given by Moses.

GALATIONS, II. 19.-Wherefore, then, serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by Angels in the hand of a mediator.

FORMS of government, and systems of religion are matters of prominent importance, and consideration in the history of men, and of nations. Their influence on human character, and happiness is eminently great. This fact is verified by the whole history of man. Their elevation, and happiness have always been proportional to the equity, wisdom, and truth of the laws, and religion by which they were governed, and directed. These have a very intimate connection with each other, and their influence is mutual. But, I ought, no doubt, to say, that the influence of religion is incomparably, the greater either for good, or for evil. The unpropitious effect of Mahommedanism, and all other false systems of faith, and worship is notorious, and undeniable. Countries most highly favored by all natural advantages of climate, and fertility, enjoy least of those things which constitute the prosperity of a nation-the knowledge of useful arts, and sciences, good morals, refinement of character, or even advanced civilization. And the same is true every where, and in proportion as the divine religion of Christ is controlled in its operation, or corrupted, and debased by superstition. A sound, and pure system of faith, and moral precepts is all-important, and will never fail to secure, in some good measure, good laws, and favorable effects on the rights, and interests of men.

As to the comparative excellence of the different forms of government there is much diversity of opinion. Their excellence must essentially depend upon their adaptation to the character

of the people. Where there is general intelligence, and virtue a government such as ours is practicable, and is best adapted to preserve the liberty, and promote all the great interests of a nation. But these are indispensable. Without them it cannot have existence, nor perpetuity. Few, if any other nations of the earth are prepared to establish, and sustain a government so democratical, and so liberal as ours; and how long it may successfully operate, as hitherto, depends under God, on the wisdom and integrity of the people. Such a government the people of Israel were not qualified to enjoy, and God became their Legislator, and their King.

So important in fact, and in the estimation of men are government, and religion as to confer distinction on those who have any special agency in them. To be prominently instrumental in establishing a civil government; especially if it be wise, and good is a high, and signal honor. Hence the wide-spread fame of our ancestors in accomplishing this happy result, and the lasting, and affectionate estimation which they hold in the memory of all true hearted Americans. To be the chief agent in introducing, and establishing a dispensation, and system of religion, if it prevail, entails on individuals great notoriety, and transmits their memorial to distant generations." This is the fact irrespective of the intrinsic worth, and truth of their system. Confucius, and Mahomed, and others exemplify this remark. But where the relig ion is divine, its truth, authority, spirit, and influence divine; then the honor is real, and the glory enduring. Hence the honorable, and everlasting recognition of Moses the minister of God in this case and hence the far surpassing glory of the immediate author, finisher, and administrator of the Christian system-the ever living King in Zion; and "God over all blessed forever." "Moses verily was faithful as a servant; but Christ as a son, and rightful heir of all things." "The law was given by Moses; but grace, and truth came by Jesus Christ."

I now propose to consider Moses as the instrumental founder of the Jewish dispensation. He, as the Captain of their salvation, had led Israel in triumph from Egypt, and with them

was on his march to Canaan. To prepare them for the destined possession of that promised land, much was necessary, such as the various discipline, and instruction administered during their tedious journeyings in the wilderness; and more especially, and indispensably a system of laws-civil and religious. This, God vouchsafed by the ministry of Moses. In the progress of this discourse, I will endeavor

1st. To present a general view of that system of laws, and ordinances which was given to Israel by the ministry of Moses. 2dly. Remark on its wisdom, and excellence.

3dly. Consider the instrumentality by which it was given.

1st. I propose to present a general view of the system of laws, and ordinances which was given to Israel by the ministry of Moses.

They were comprehended under three classes-the civil, ceremonial, and moral laws. The term law, as used in both those texts which I have prefixed to this discourse, is designed to denote all these as a system; that is, the whole variety of laws as given at Sinai, which were designed, and well adapted to regulate the conduct, and promote all the interests of that people as a nation, as individuals, and specially in their most important concerns. as a religious community. The term law is often used in a more restricted meaning, which is determined by the connection, or by some qualifying terms-as the law of ordinances-the law of justice; the law of the ten commandments; or as denoting some particular law referred to. In its very frequent, and most com prehensive import, it denotes the whole Jewish dispensation.This is its acceptation here, and—

1st. It includes the civil laws, defining the character of their government, and prescribing their duties as members of a civil society. This class of laws was wise, and good in all its principles, and provisions, efficient in its authority, equitable in its requirements; liberal in its immunities, and in all respects adapted to the character, and condition of the governed, and to secure their freedom, protection, and happiness. In its first, and most prominent character it has been well denominated "a theocracy."

God was their only recognised lawgiver, and king. By him, all its laws were enacted; and in all things his authority was the supreme, and ultimate appeal. No other fountain of laws could be so pure, or so salutary, and appropriate: no other authority so just, benign, impartial and efficient, The detailed and ordinary administration of these laws, and of this authority was in accordance with God's usual mode of operation, by subordinate instrumentalities. It recognised the intelligent, moral, and voluntary character of the subjects, and employed their agency accordingly; and allowed them all that measure of voluntary cooperation with himself which their condition, and circumstances, and the interests involved rendered admissible. Hence resulted a remarkable coincidence, in many particulars, between it, and the administration of our own, and of all other forms of government, in proportion as they are equitable, and free. The Hebrew government, under God, was originally a free and equal Republic."There were three prominent departments in the administration of the civil affairs of the nation of Israel. A popular assembly: an advising senate; and a presiding magistrate. I give the illustration of these in the lucid statement of Dr. D. Tappan.

1st. The existence of a popular, or democratic assembly under the Jewish constitution appears from those Scriptural passages, which speak of "all Israel," of "all the congregation," of the "whole congregation of the Lord," as having a voice in the original covenant, or compact, which Jehovah made with that nation, and in every subsequent transaction of great public importance. This assembly is styled "the whole congregation," because every one of the hundred thousand freeholders, who consented to the covenant, and in whom the property of Canaan was unalienably vested, had a constitutional right of suffrage in this body, and because, while the whole nation was encamped under Moses he could, and probably did propose public measures to the whole, and obtain their united consent. But after they had become spread abroad over the promised land, and were industriously engaged in the cultivation of the soil, then the tribes appeared by their representatives, that is by a certain number of