for us may we so obtain and so improve it, as to adopt the triumphant language of St. Paul,-" Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through Him that loved us."*

* Romans viii. 35, 37.

SERMON XIV.

THE CHOICE OF MOSES.

PART III.

*

HEBREWS xi. 24-26.

"WHATSOEVER is born of God," says St. John, "overcometh the world." Now the portion of Holy Scripture which we are considering records a threefold victory over the world, which Moses by faith obtained. He overcame the allurements of wordly honour; "refusing to be called the son of Pharaoh's daughter." He overcame the temptations of worldly pleasure; "choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. And he overcame, lastly, the powerful attractions of worldly wealth; "esteeming the reproach of Christ greater riches than the treasures in Egypt."

In two former discourses on this passage, I have endeavoured to illustrate,

I. The duty to which Moses was called; namely, the abandonment of Pharaoh's court; and,

II. The sacrifices and sufferings which that duty involved. In this discourse I shall proceed to set before you,

III. The cheerful resolution with which he performed this most difficult duty; and,

IV. The considerations on which that resolution was founded.

III. The cheerful resolution of this man of God is forcibly

* 1 John v. 4.

expressed by the apostle. He refused to be called the son of Pharaoh's daughter. It is not improbable that, when saluted as a prince of Egypt, he disclaimed that eminent honour, and avowed himself an Israelite. At least, he refused it virtually and by his actions; visiting his brethren in their affliction, espousing their quarrel, and openly connecting himself with them.-It is next added, that he chose rather to suffer affliction than to enjoy pleasure. He was not compelled to suffer; he was under no necessity of abandoning the enjoyments of the court. The whole matter was submitted to his voluntary election; and he decidedly chose the suffering in preference to the enjoyment.-Finally, he esteemed reproach greater riches than the treasures of Egypt. He seriously and firmly believed that obedience was not only his duty, but his interest. He not merely submitted to reproach, but regarded it as riches,—greater riches, not only than all the treasures of Pharaoh, but than all the treasures of all Egypt.

It may be observed that the piety of Moses, thus recorded, was rational, cordial, practical, and permanent.

1. It was rational. It proceeded from a convinced judgment and an enlightened understanding. It was not the rash result of childish indiscretion and inexperience, or of youthful ardour and impetuosity; for his choice was formed, as we are expressly told, when he was come to years, capable of examining and weighing the consequences of his conduct; and when he had long commanded full opportunity of becoming acquainted with all possible advantages of the station which he then occupied. Nor was it the result of misanthropy or discontent; of spleen, sullenness, or caprice. He had maturely considered the whole question, and counted the cost of obedience. His eyes were open to the sacrifices which he must make, and to the sufferings which he must encounter. His resolution was therefore the result of deliberation, and of conviction. Herein we must imitate the example of Moses, if we mean to be steadfast and constant in our profession.

This is one particular which usually distinguishes the hallowed fire of persevering piety from the momentary blaze of enthusiasm. The former is the religion of the understanding, as well as of the passions; and he who enjoys it can give a reason of the hope that is in him.

2. It was cordial. It implied the decided preference of his affections, as well as of his judgment, and the fixed determination of his will. He not only judged the way of duty to be the right way, but he approved, loved, and chose it, Without this, a merely speculative conviction, however true and rational, is of little value. In order to the existence and exercise of genuine piety, the life of grace and the power of love must be added to the light of truth. To right opinions must succeed holy dispositions, that our obedience, like that of Moses, may be the homage of the heart.

3. It was practical. It influenced and governed his conduct. He actually left the court in consequence of it, and openly associated with the despised Hebrews. He did not content himself with secret convictions, and internal emotions and attachments, in favour of that which was right and good: but, as it is said of Caleb, he followed the Lord fully. What was clearly seen to be his duty, he resolutely set himself to perform. He made those internal convictions which were sacredly impressed upon his judgment and conscience the rule of his actions, and was solicitous to reduce them to practice in all their extent. While God thus wrought in him, he was determined to be a worker together with the Most High. Brethren, examine your religion by this test. You do not rightly esteem Christ, unless for His sake you have actually left your dearest sins, and parted with your most beloved idols; unless you have counted all things but loss, that you may win Christ, and be found in Him. It is not enough to see and acknowledge the vanity of the world. It is not enough to declaim against it in words. You must renounce it in fact. You must not substitute convictions or impressions for practical godliness. The former are God's

good work in you; the latter is your work of faith, and labour of love, and patience of hope, which you are to fulfil after Him.* The former must issue in the latter; or they will only aggravate your guilt. Convictions disobeyed and light rejected, the Holy Ghost grieved, quenched, and resisted,— what can be more ungrateful or provoking? To see clearly, and at times to feel strongly, the evil of sin, and the emptiness of the creature, and yet in practice to cleave to sin, and prefer the creature to the Creator,-what can be more inconsistent, or more dangerous? "Little children, let no man deceive you he that doeth righteousness is righteous." †

4. It was permanent. It was not a transient principle, thoughtlessly adopted, and as thoughtlessly abandoned; but a settled and habitual temper of mind. Having once fixed his esteem where duty and conscience required that it should be fixed, Moses continued with purpose of heart to cleave unto the Lord, and to the people of the Lord. Having made his deliberate choice, he perseveringly adhered to it. Now, though I do by no means think or say that the permanence of a religious profession is essentially necessary to prove its original sincerity, yet, beyond all controversy, unless it be permanent, as well as sincere, it cannot be finally crowned. "He that shall endure unto the end, the same shall be saved." Not only in the commencement of our Christian course, but to the very latest period of it, shall we find it needful to maintain the spirit of sacrifice and of self-denial, if we aspire to obtain at last the crown of righteousness.

Such are the obvious characters of the piety of Moses. Such is the rational, cordial, practical, and persevering decision to which he was Divinely led on the critical occasion to which the text refers. That we may persuade you to an imitation of that piety, let us examine,

IV. The considerations on which it was founded.

* Old marginal reading, Numbers xiv. 24, for "hath followed me fully." † 1 John i. 7.