law, because the people come unto me to inquire of God: when they have a matter, they come unto me; and I judge between one and another, and I do make them know the ftatutes of God, and his laws."* We have seen Jethro, in the character of a pious man, an affectionate neighbour, and a kind relation. We see him now blending with thefe excellent qualities the character of an able statesman and fagacious politician. There is no man fo wife as not to need inftruction, and none fo fimple as to be incapable of fometimes giving advice. Jethro plainly perceived, that the course of life which his fon-in-law was pursuing must foon prove fatal to him. That, by attempting what was beyond his ftrength to bear or perform, he was in the way of quickly rendering himself unable to do any thing at all. He therefore proposes a fubdivifion of the toil, by the appointment of proper men to the office of judge, who might try and determine the causes of lefs importance, and apply to Mofes, and to God through him, only in matters of high moment, and as the laft refort. Thus Mofes would be greatly relieved, many good men would be trained up to the useful, honourable and important employment of judging between his brethren, and the people meanwhile sustain no damage. The qualities which he points out as requifite to conftitute this character, fhew how carefully he had confidered the fubject, and how well fitted he was to advise in a matter of this kind. Let those who have the appointment of judges ftudy well what he fays, and act accordingly. "Thou fhalt provide out of all the people able men, fuch as fear God, men of truth, hating covetoufnefs: and place fuch over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens."† The first requifite in a judge, according to Jethro, is ability. He must be a man of fenfe, penetration and difcernment. Because, with the best intentions, a ftupid, * Ver. 15, 16. † Ver. 21. a ftupid, weak or diffipated man, will be apt to err in judgment; either because he is unable to comprehend the cause, or will not employ the neceffary time and pains to understand it. A But what are the greatest and most shining abilities, deftitute of a principle of confcience? They are but a mifchievous weapon in the hands of a bad man. judge, therefore, ought to be a man that fears God. A man, not only reftrained by refpect to the world, or actuated by regard to reputation: these are found feeble and inefficacious in the hour of temptation ; thefe are fluctuating and unfteady, as the opinions, paffions and interefts of men; but the fear of the Lord is a perpetual unchanging motive and restraint, the fame in darkness as in the light, the fame in fecret as before the eyes of the whole world. This principle is clofely connected with, and indeed it naturally produces a third quality, of primary importance in this character. A judge must be a man of truth. A facred obferver of truth in what he fays himself; a diligent promoter of truth, and an impartial avenger of falfehood and injuftice in others. Even a regard to fome of the principles of religion, unconnected with the love of truth and juftice, which are of the number of thofe principles, might be apt to mislead a man. Compaffion, for example, might difpofe a judge to favour the poor man, though he has the worft caufe. The all-wife God, therefore, thought it neceffary to throw in a fpecial caution to this purpose, left a principle, amiable and excellent in itfelf, fhould be perverted into a fource of injuftice, and has enjoined, by a pofitive statute,* that the caufe, not the perfon or condition of the man, fhould be confidered by him who fits in judgment. Jethro finally lays it down as effential to the character of a judge, that he be a man who hates covetousness. In which there is a strong infinuation, that where the love * "Neither fhalt thou countenance a poor man in his cause.” Exod. xxiii. 3. love of money predominates, the exercise of all other neceffary and fuitable qualities are likely to be obftructed or perverted; ability under fuch influence rendered only more dangerous and hurtful; the fear of God lulled afleep; the heart hardened; the confcience, by the strong opiate of gold, reduced to a state of infenfibility, and truth and juftice hoodwinked on the tribunal. The hiftory of our own country affords a melancholy example of the truth of this obfervation, in the conduct of that "greateft, wifeft, meanest of mankind,' Sir Francis Bacon, Lord Verulam, and Lord High Chancellor of England, in the reign of James I. who with a foul that comprehended, filled, extended and enlarged the circle of fcience; a genius that penetrated through the whole vast system of nature, an imagination that tranfcended the flaming boundaries of the world, and a heart devoted to the love of God and mankind-bafely received the wages of unrighteoufnefs, accepted a bribe to pervert juftice, was accused and convicted of corruption in the execution of his high and important truft, acknowledged his own fhame, and was defervedly driven, with difgrace to himself, and with the indignation, fhame and pity of a mortified and astonished world, from an honourable ftation which he filled fo unworthily. But alas, after all, when we read of the appointment of judges and of generals and of their requifite qualities, of what does it remind us but that men are felfifh, covetous, litigious and violent: tenacious of their own, and ready to encroach upon others? Wherefore is law? Wherefore are there tribunals? They are for the lawlefs and difobedient." Make men juft, gentle, kindly affectioned; make them chriftians indeed, and then war is at an end; the courts are fhut up; then there would be no need of a judge, because there would be no offender. The advice which was wifely and kindly given, is gracioufly and candidly received. A proud and felf fufficient fufficient fpirit would have rejected the counfel, however falutary, because tendered by a ftranger. But true wifdom only confiders whether the hint be useful, practicable and neceffary, without regarding from what quarter it comes. it comes. And fuch was the wifdom of Mofes, and he was prepared for converfe with God, who had learned deference and refpect for the opinions of men. And thus the very firft rudiments of the Jewish conftitution, were fuggefted by the obfervation and experience of a ftranger and a Midianite. And the great Jehovah difdained not to permit his prophet to be taught, and his people to be governed, by the wifdom and intelligence of a good man, though he was not of the commonwealth of Ifrael. If men were capable of learning to be wife and good, He who is wifdom and goodness itself would vouchfafe to teach them, not by precept only, but by example alfo. As Jethro fuggefted, fo it was done. Mofes was eased of a burthen intolerable, the course of juftice was not ftopped, God was glorified, and the world edified. You must have obferved, that I have once and again held out to your expectation a fubject of difcourse, from which I have once and a fecond time fhrunk back. It is ftill before me, and I feel myself as reluctant as ever to proceed. Who is not ready to fink under the awful terrors of the difpenfation of the law from Sinai? "Who is fufficient for fuch things?" But I muft venture to go on, and endeavour to carry you with me to the foot of that tremendous mountain. And I flatter myself you have not been altogether difappointed or injured in being stopped a little in your progrefs. With recruited ftrength and spirits, we fhall attempt to advance on our way. But we fhall firft from this eminence furvey the ground over which we have travelled. Eminence, did I fay? No. Let us join the innocent, cheerful fociety in the tent of Mofes, and learn to cultivate the endearing charities of private life; and, having confidered it well, let us retire making fuch reflections as thefe That That it is not fortitude, but folly, unneceffarily to expofe ourselves, or thofe whom we love, to hardships and danger. "If any provide not for his own, and fpecially for those of his own house, he hath denied the faith, and is worse than an infidel."* It is our care, not our labour and reflection, which we are encouraged to caft upon God. That it argues a deficiency in fome moral principle or another, when perfons whom nature, and the obligations of fociety have united, discover an inclination to live afunder. Wisdom or neceffity may impose a temporary feparation but well-difpofed minds ever look to, and eagerly lay hold of the means and the feafon of restoration and union. That regard to public utility, exalts and improves private friendship. That to promote the glory of God, his own virtue, and the good of his fellow creatures, is the great and conftant aim of every good man. That as none is too wife to learn, it is a proof of affection to communicate useful hints; and a high proof of wisdom to take and use them, from whatever quarter they come. There is one Being only who is not to be instructed. "How unfearchable are his judgments, and his ways paft finding out; for who hath known the mind of the Lord? or who hath been his counsellor ?"† And finally that, though we cannot fuccefsfully imitate eminent men in every particular of conduct, or in the display of talents which may be denied to ourfelves, we are not thereby precluded from the exercise of the inferior talents which we poffefs, and from a virtuous emulation where it is poffible for us to fucceed. Let me ftrive to be a Mofes in fome things, though I be conscious I must fall inconceivably behind him in moft. Amen. * 1 Tim. v. 8. Rom. xi. 32, 34.. History |