acknowledgments, and are entitled to the warmest applause of that people whom they have faithfully served. And as it is incumbent upon us to pay this tribute, so it is natural for them to expect it. Glory is the reward of honorable toils, and public fame is the just retribution for public service; the love of which is so connected with virtue that it seems scarcely possible to be possessed of the latter without some degree of the former. Nor is this any sort of derogation to the benevolence of the character. A good man feels a pleasure from the reputation he acquires by serving his country, because he loves it; but he does not love it merely for the sake of that pleasure; the passion did not spring from the expectation of the delight, but the delight was the consequence of the passion.

But, after all these duties are discharged, we must not stop here: something more is still required at our hands to give the finishing testimony. If the love of your country is indeed the governing principle of your soul, you will give up every inclination which is incompatible with it; nor will you cherish in your hearts any rivals of the favorite passion. All the train of darling vices must therefore be brought forth, and offered up as victims on the altars of liberty. You cannot be said to "prefer Jerusalem above your chief joy" whilst you foster any appetites which have a manifest tendency to her detriment. But what is so pernicious to the common weal as vice? and what vice so much as luxury? It is this which enfeebles the body, corrupts the mind, impoverishes the fortune, and introduces every baneful cause of ruin. This it was which destroyed imperial Rome, and assisted Cesar to enslave her citizens. She had strength

enough left to withstand the attacks of her enemies; but those who seemed to wish her prosperity had not virtue enough to give up their luxury to her interest. Rome, therefore, fell a sacrifice to the vices of her friends. Effects always correspond to their causes. If we pursue the same course, we must expect the same fate.

This consideration is surely sufficient to rouse our virtue, and make us abandon all intemperate pursuits. But if, out of a luxurious vanity, we consume the manufactures of other countries, to the detriment of our own; if our profusion in extravagant expenses render us less able or less willing to assist the public, we violate the most sacred of all social duties, and become flagrant transgressors of the will of our Creator.

It was such a conduct as this which provoked the anger of God against the Israelites, when he sent his prophet (Amos) to them with this denunciation: "Woe unto them that are at ease in Zion! ye that put far away the evil day, and cause the seat of violence to come near! That lie upon beds of ivory, and stretch themselves upon their couches, eat the lambs out of the flock, and calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music; that drink wine out of bowls, and anoint themselves with their chief ointments; but are not grieved for the affliction of Joseph!" A beautiful and pathetic description this of the levity of the Hebrews; who, at a time of public distress, regarded only the indulgence of voluptuous appetites, but never felt one tender sentiment for their bleeding country, "were not grieved for the affliction of Joseph." Thus the children of Israel were brought down (says the Scrip.

ture) in that day, and the children of Judah prevailed, because they relied on the Lord their God. These things were written for our admonition, as well as the Jews; and the woe denounced is equally applicable to any other nation in the like circumstances.

Let us, then, not build too much upon human prospects, or shut God out of our councils and designs; but let us flee humbly to him for succor in a pious acknowledgment that without him nothing is strong, that without him no king can be saved by the multitude of an host, nor the mightiest man be delivered by his strength.

Our unnatural enemies have their earthly king, their lords spiritual and temporal to apply to on this occasion; let us leave them to their protection, and let us choose on our part the Lord of lords for our God and for our king. In his name have we set up our banners, who alone "giveth victory unto kings, and saveth from the perils of the sword." Let us every one contribute his endeavor to reduce and lessen the weight of public guilt, by at least reforming and amending himself, and unite in our prayers and in every good work, that "God may be entreated for the land." So we may piously hope, that he will go forth with our armies, and "command deliverance for Jacob;" that through him we shall "cast down our enemies, and keep them under that rise up against us.' So shall we not only consult the peace and prosperity of this our Jerusalem, but shall provide in the best manner for our future peace and happiness in a better country, and shall be received as true sons and citizens of that Jerusalem which is above.

To conde-Temperance and patriotism go hand

in hand, and adhere together by an inseparable connection. And as there can be no real virtue in that breast which is not susceptible of the love of the public, so there can be no genuine love of the public where virtue is wanting; since that is not only the truest ornament but the best support of the community. National affection, therefore, if it be derived from a true principle, must necessarily inspire a moral conduct, must incline us to quit every baneful vice, to contract the circle even of what we call innocent amusements, and, instead of looking out for daily parties of pleasure, it will prompt us rather to make a constant festival of human kindness, the most delicious of all entertainments to a generous mind. If we behave thus, then we are patriots indeed. It is thus we are to arm ourselves against our unprincipled enemies; who, though they should not dread our strength, will certainly stand in awe of our virtue. Whilst we act in this manner, our professions will not only meet with full applause from men, but also with the approbation of God, when, with the pious ardor of the text, we cry out: "If I forget thee, O Jerusalem! let my right hand forget her cunning; if I do not remember thee, let my tongue cleave to the roof of my mouth-if I prefer not Jerusalem above my chief joy."

WILLIAM GORDON, D. D.

THIS divine and historian was a native of Hitchin, Hertfordshire, England. In the early portion of his ministerial life he was settled as pastor of a large independent congregation at Ipswich, and after the death of Doctor David Jennings, he was chosen as his successor in the church at Wapping. In both these positions he was an earnest laborer for the cause of Christ, and only relinquished them to emigrate to America, where he thought greater rewards for his work awaited him. He arrived in New-England about the year 1770, and having preached about three years to a congregation in the vicinity of Boston, was ordained as minister of the Third Church at Roxbury. This was in 1772.

During the struggles of the colonists with the crown and ministry of England, he took a bold and active part with the former, and at an early period was chosen chaplain to the Provincial Congress of Massachusetts. Struck with the importance of the scenes that were opening upon the world at that time, he formed a design of compiling their history, which he made known to Washington, and meeting with the desired encouragement from that great man, he devoted himself to the procuring of the best materials, whether oral, written, or printed. In these researches he en