by, and which have swept away the most dignified and holy men that ever inhabited our world: the text recalls them to our observation, and holds them up as our examples; but they are not.' They are not-so far as the present transient existence is concerned: but they live out of the reach of time and mortality. Moses is dead only to us. In the pilgrimage of our blessed Master, he re-appeared, with Elijah, in glory, on the mount of transfiguration-emphatically called, by St. Peter, 'the holy mount.' A pledge of the immortality of the patriarchs is also given, in the promise of Deity, and the reasoning established by Jesus himself upon it, in answer to the cavils of the Sadducees against the resurrection: 'I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living; for all live unto him.' While, therefore, the text places before us the past, in tracing the ravages of death, it anticipates the future, and calls upon us to realize that glory into which our departed friends have entered, in a state of being unknown to us, but with which we shall soon become acquainted, and on the margin of which we stand. We can never have a more suitable opportunity of so doing, than the present-whether we regard the distinguished character whose removal has caused us to assemble under the influence of mingled joy and sorrow,

or the passage selected to guide our meditations on this solemn occasion- Moses my servant is dead.'

The text-Delineates one of the greatest charac

ters in the world-a servant of God. -Describes one of the most affecting events in the world-his death. -Exhibits one of the most sublime spectacles in the world-God himself pronouncing his eulogy- Moses, my servant, is dead.'

First, It delineates one of the greatest characters in the world-a 'servant' of God. It is not possible to enumerate all the circumstances of dignity attached to this office: but a few may be produced. Consider, then,

1. The Master whom he serves. Servitude, implying inferiority, is generally understood to include also something of degradation. But this must wholly depend upon the rank of the individual for whom it is performed. While, in the general walks of life, the situation of a servant is coveted by none, if the same station relate to a monarch, it becomes an object of ambition. The most elevated among the nobility vie with each other for the proud distinction of constituting the ministry of their prince: and the high

est privilege of their patent is, that they may approach the royal person. Yet there is nothing in this service so estimated by even the highest classes of society, that will bear a comparison with the privileges of Christianity. The nobleman, at last, serves but a man, although that man be a monarch. It is not possible for rank merely, to make a wide difference between one man and another; and it is not impossible that the subordinate station shall be filled by the superior intellect, and that the monarch shall be more substantially indebted to the minister for the stability of his throne, than the servant to the prince for the lustre of his office. Still subordination is essential to society and it is just that the distinction should flow from the fountain of honour. The sovereign is yet no more than a man; of the same passions, of like conditions, subject to similar infirmities, liable to the common calamities of human nature. He lives upon the same food, breathes the same element, perceives through the same senses, is affected by the same circumstances, is included in the same sentence of mortality. He has his compeers; brother-monarchs, who divide the world among them, whose domains touch each other, and whose armies are upon a general level; who recognize a reciprocity of interest, and acknowledge an equality of rank.

The prime-minister of the mightiest empire, cannot, therefore, lay claim to the distinction of the most humble Christian, if the majesty of the sovereign is to decide the character of his service; for, in point of dignity, the Master whom the saint serves, has no equal. He is the King of kings, and the Lord of lords;' the Ruler of princes; the Prince of the kings of the earth;' the Fountain of all honour; the Head of principalities and powers, of thrones and dominions,' 'visible and invisible,' that are in heaven, and that are in the earth;' and he is before all things, and by him all things consist.' We have ventured to use the term saint, because it is scripturalalthough it has fallen upon evil days, in which it is considered a term of reproach; and because it expresses the qualities and character of those who are admitted into the divine service, as partaking of the holiness of Him by whom they are called.

Conformable with his majesty, is his poweraffording protection to his servants, commensurate with the dignity of their office. When a monarch communicates to his minister a portion of his own authority, he regards every insult offered to his representative, or agent, as an injury done to himself; and resents it accordingly. But royalty is limited in its power. It cannot prevent a servant of the crown from falling a victim to in

ternal treason, or foreign hostility, although it may avenge his death. Nor, in every instance, is it deemed prudent to press to extremity the punishment of wrongs inflicted upon the most faithful services. In short, expediency must prevail in human.councils, and guide human operations; while the Eternal Monarch, having every thing at his control, and disdaining the arts of policy, considers only what is right, and shelters his servants from contingent evils, guiding all things by the counsel of his own will,' and causing them to work together for their good." If the power of the sovereign extend so far as to avenge the injuries done to his faithful servants, it can afford no redress to him who falls a victim to his loyalty, and but little alleviation to the sorrows of his bereaved family. But the Almighty protects his servants in the discharge of their duty -nothing can befall them which he does not permit and while he avenges their injuries, he overrules them for their advantage, and rewards them with 'honour, and glory, and immortality;' -not the empty and fading distinctions so denominated here, but the substantial and eternal realities of heaven.

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The Master whom he serves, is distinguished for his grace and condescension. No monarch can practise this condescension, because none were ever raised so high above their subjects:

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