sity, fall into the hands of a neglected, for- | God of Abraham, and the God of Isaac, and gotten, righteous, incensed God, when they leave it.

the God of Jacob." We speak of the dead, under the idea that they were; but God represents them as still existing, and his relation to them as unbroken, his care of them as uninterrupted. The effect which this decla-. ration had upon Moses, is such as might have been expected; no more "turning aside to see this great sight;" he hides his face,

The appearance of Jehovah in the bush was not only preternatural, but emblematical; it not only sanctioned the commission given to Moses by the seal of Deity, but exhibited a lively representation of the state of his church and people in Egypt; oppressed, but not crushed, brought low, but not desert-"afraid to look upon God." It is ignorance ed of Heaven, in the midst of flames, but not consumed. And it is a striking emblem of the church of God in the world, to the end of time: "troubled on every side, yet not distressed, perplexed, but not in despair, persecuted, but not forsaken, cast down, but not destroyed."

divine presence, blessing, and support: and refers him for the proof of it, to a train of events closely succeeding each other; and all issuing in the people's assembling together, in that very spot, to worship, after their enfranchisement, all forming a chain of evidence, that the authority under which he acted was divine.

Under the sanction of this most awful

Nothing can equal the simplicity, sublimity. and force of these remarkable words. Independency of existence, eternity of duration, immutability of purpose, faithfulness and truth in keeping covenant and showing mer cy, are all conveyed in one little sentence, "I AM THAT I AM." Longinus, the celebrated critic, has, with equal judgment and taste, Still doubting and irresolute, Moses ven- quoted a well known passage from the writtures to urge another difficulty, which he ex-ings of Moses, as an instance of the true presses in these terms; "And Moses said sublime, viz. the first words pronounced by unto God, Behold, when I come unto the the Creator in the formation of the world, children of Israel, and shall say unto them," And God said, Let there be light, and there the God of your fathers hath sent me unto was light." Why did not Longinus dip you: and they shall say unto me, what is his deeper into the works of this great historian; name? What shall I say unto them?", God why did he not enrich and embellish his own had already declared his name, and purpose, beautiful little book, and farther approve his and given his charge, and yet Moses dares to exquisite taste, by inserting other passages make inquiry. How rare a thing it is, to see from the page of inspiration, particularly the a soul wholly resolved into the will of God! | passage under review? A passage which How seldom do we find a faith entirely dis-Jews, Heathens, and Christians, as one man, posed to be, to do, and to endure, neither have consented to admire. more nor less than what God is pleased to appoint! But the incredulity and presump-name, God repeats his commission, repeats tion of Moses shall not render the design of his charge, repeats his promise of support, God of none effect. When men are contra- assistance, and success; success with the eldicted, or opposed, they fly out, and storm, ders of Israel; success with the people; and threaten. But the great God bears with success against Pharaoh. And yet, Moses our frowardness and folly, gives way to our staggers at this promise," although it be scruples, and, yielding to our obstinacy, over- the promise of the Eternal, "through unbecomes evil with good. And we are almost lief!" What have we most to wonder at here, tempted to rejoice that Moses stood out so the strange incredulity and perverseness of long, as it gave ve occasion to the most solemn the prophet, or the singular fidelity and exand satisfying proclamation of the name and actness of the historian, in recording his own nature of God, from his own mouth, and the errors? God had said, "they shall hearken most amiable and engaging picture of tender to thy voice:" yet Moses presumes, in the mercy and long-suffering that ever was ex- face of this express declaration, to gainsay hibited. "And God said unto Moses, I AM and draw back." And Moses answered, and THAT I AM: And he said, Thus shalt thou said, But behold, they will not believe me; say unto the children of Israel, I AM hath nor hearken unto my voice: for they will say, sent me unto you." The LORD hath not appeared unto thee." Surely "the LORD is Gon, and not man, and therefore the children of men are not consumed." A man of common spirit would here have broken off the conference, and left the timid, froward shepherd to his own folly, and permitted him to remain destitute of the honour which he obstinately persevered to decline. But it pleased God to show us patience, at least in one instance, too powerful for unbelief: "for his ways are not like our ways, nor his thoughts as our thoughts."

What flimsy things are commissions issued under the handwriting and seals of kings, compared to this! a shred of parchment, a morsel of wax, an unmeaning scrawl: a slender, contracted, shortlived power, delegated from one worm to another. Where is now the signet of Ahasuerus, which pretended to communicate irreversible authority to the writing whereto it was affixed? Where are the warrants under which the statesmen and heroes of other times deliberated, fought, and conquered? With the princes who granted them they are gone to oblivion. They were what they were. They fulfilled their day, and then they fell asleep, and now are seen no more! What avail the long list of empty titles, which potentates and princes, in the pride of their hearts, affix to their perishing names? All, all shrink and fade, before that tremendous Power, whose authority no change of circumstances can affect, whose existence no succession of ages can impair; who, yesterday, to-day and for ever still proclaims of himself, "I AM."

He who would cure infidelity in others, must first be purged of the old leaven himself. To effect this in the heart of his servant Moses, God vouchsafes to perform miracle upon miracle. He turns the rod which was in the hand of Moses into a serpent; and from a serpent to a rod again: in order to intimate to him and to the world that the most harmless things become noxious, and the most pernicious things innocent at his command. His hand is in a moment covered with leprosy, and in a moment restored-to show the power of God's holy law to fix guilt

upon the sinner, and of his grace to remove it from the penitent. He is enjoined and authorized to perform these signs before all Israel, in order to produce that conviction in them, which they had first wrought upon his own mind. Should these still happen to fail, he is permitted to go a step farther. Nature shall submit to a thorough alteration, rather than the seed of faithful Abraham continue slaves in Egypt, or perish through unbelief. Water shall become blood before their eyes, rather than the blood of their innocent children be poured out any more like water upon the ground.

wilt send." And now what heart does not tremble for fear, that the fire which had spared the bush, should wax hot, to punish the madness of the prophet? What patience cán endure such a repetition of insult? The anger of the Lord was kindled against Moses; and-and what? O it becomes a flame of love to melt his heart, and purify it of its dross. "The anger of the Lord was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart." Providence had all this while been preparing a concluding, a convincing proof of power, wisdom, and goodness inconceivable. Lo, Aaron is already far advanced on his way from Egypt, in quest of his brother.

And now, surely, Moses is gained, and the work of God shall no longer stand still. Alas! the sullen spirit is not yet subdued. Though forced to retreat, he continues to fight as he retires. The slowness of Israel to believe, was formerly the plea; now his own want That, after so long an interval, through a of talents is urged in excuse of his strange field of so many chances, he should at that backwardness and disobedience. That objec- very instant of time arrive-How is it to be tion too is immediately removed, by a pro- accounted for? On no other principle but mise of wisdom and eloquence suited to the this, the Lord is "wonderful in counsel and occasion. The language of the oracle, and excellent in working." "He seeth the end the longsuffering of the speaker, are miracu- from the beginning." He saith, "My counsel lous and supernatural, as all the other cir- shall stand, and I will fulfil all my pleasure. cumstances of the case, "And the LORD said "He doth according to his will in the armies unto him, Who hath made man's mouth? or of heaven, and among the inhabitants of the who maketh the dumb, or deaf, or the see-earth." Let every knee bow, let every tongue ing, or the blind? Have not I, the Lord? confess, let every heart adore, and love, and Now, therefore go, and I will be with thy submit. mouth, and teach thee what thou shalt say."* "Wonder, O heavens, and be astonished, O earth!" This, instead of producing humble submission and instantaneous compliance, without a reason and without a plea, meets with a direct refusal; "O my Lord, send I pray thee, by the hand of him whom thou

* Exod. iv. 11, 12.

Moses is at length subdued, and we stand with astonishment and joy to contemplate the triumph of mercy over judgment. God grant we may improve the example of his divine patience as a pattern. God in mercy preserve us from presuming upon it, as an encouragement to offend. And may God bless what has been spoken. Amen.

HISTORY OF MOSES.

LECTURE XL.

And Moses spake so unto the children of Israel; but they hearkened not unto Moses, for anguish of spirit, and for cruel bondage.-EXODUS vi. 9.

EVERY nation has in its history events of peculiar importance, which latest posterity is disposed fondly to commemorate. But the memory of remarkable deliverances is necessarily blended with the recollection of heavy distress or imminent danger, and whether as men, or as citizens, we greatly rejoice, by that very joy we expressly declare that we, or our fathers, once had cause to mourn. Perpetual sunshine suits not the state of the natural world; perpetual success

is by no means favourable either to human happiness or virtue. Hunger is necessary to give a relish to food; the gloom of winter is the happiest recommendation of the cheerfulness and bloom of spring. We discover the value of health by disease; and the blessings of peace would be but half understood, were it not for the antecedent anxieties and calamities of war. Men therefore act foolishly as well as impiously when they charge the wise, righteous, and merciful Governor

of the world, with carelessness or unkindness, because he admits into the system of his works, or into his moral government of the universe, what ignorance calls disorder, what presumption cries down as unnecessary, and pride condemns as unjust.

verseness and unbelief of Moses met with pity and forgiveness, and were cured by a series of miracles. The impiety and unbelief of Pharaoh met with resentment and punishment, and were even confirmed and strengthened by a most awful series of miracles; not for the sake of Moses and Pharaoh merely, but to illustrate in the eyes of the whole world the goodness and severity of God; the wisdom and safety of repentance and submission on the one hand, the madness and danger of impenitence on the other. Egypt was plagued, and Israel saved, that violence and cruelty might be awakened to see the naked sword of justice suspended by a single hair over its guilty throat; and that misery and depression might find a refuge from despair.

What so irregular at first sight, and always so to the vulgar eye, as the face of the starry heavens? A handful of little sparks, scattered at random in the air! But to the attentive, inquiring, enlightened spirit, they present a vast combination of worlds, each in its place, every one moving in its proper orbit; the whole possessing every quality that can at once excite astonishment and inspire delight; greatness, order, beauty, harmony, utility! They present excellencies obvious to the slighest observation of the most shallow understanding'; excellencies undiscover- We have seen with what solemnity the able by the closest investigation of the most commission to Moses for the deliverance of penetrating genius. Now, clownish thought-Israel was granted, and the awful seal which lessness and stupidity is not more incom- was appended to it; even the great and fearpetent to judge of the order and frame of na-ful name, JEHOVAH, "I AM THAT I AM." We ture, than passion and prejudice, by which all men are governed, are to determine upon the wisdom and goodness of the ways of Providence. Every man would have every thing bend to his humour, conveniency, indolence, or interest. This would produce, were it permitted, endless confusion and misery, did not God overrule and employ the activity and the indolence, the senseless caprices and the jarring interests of men to execute his purposes, and without their intention, nay, in spite of their efforts, make them productive of regularity, stability, and happiness.

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have seen the backwardness, irresolution, and timidity of the prophet, in undertaking an employment so flattering to ambition, so desirable to the spirit of patriotism, so elevating to a mind awake to the influence of religion. We have seen the goodness and condescension of God in deigning, by repeated exertions of power and mercy, to remove the scruples and level the objections of incredulity and fear. And we have seen Aaron, the brother of Moses, providentially conducted to the spot, and at the moment, to establish a belief in the divine power and veracity, to confirm the wavering, trembling soul, and constituted to a share of the diligence, difficulty, danger, and glory of the

In contemplating, therefore, agents and events, those of which we have heard and read, or those which we see and in which we are concerned, the only road to com-illustrious enterprize. posure and improvement is, to consider the whole as the work of a supreme, intelligent, almighty, invisible Agent, who is carrying on a plan which we comprehend not, or understand only in part, and who, from all that we can know of him from nature, from experience, and from revelation, takes delight in showing mercy and doing good, but who, in the exercise of even these gracious prerogatives, governs not himself by the partial lights, hasty conceptions, and contracted views of ignorant, erring men, but by his own allcomprehending intelligence, all-pervading benignity, all-subduing love.

If, in that portion of ancient history which is now to come under our consideration, we observe Providence treating one nation with uncommon severity and another with indulgence altogether as singular, we are to regard the parties not as they are in themselves, or in relation to each other, but in their relation to God and to mankind in general, as an important link in the great chain of Providence, as serving and instructing the human race to the end of the world. The per

Behold then two plain old men, one of eighty, and the other of eighty-three years old, setting out from the deserts of Arabia, on an undertaking to human reason the most wild and romantic that ever was attempted; to persuade or to constrain one of the most powerful princes of the world to enfranchise, nay, to dismiss the tenth part of his most valuable and useful subjects! And how are they provided for this vast undertaking? The pleas of reason, the powers of eloquence, the calls of humanity, the claims of justice it is well known, make but a feeble impression on the hearts of kings, when their pride, ambition, or interest oppose. For such a vast multitude to slip away by stealth is impossible, and to think of forcing an escape from a power so greatly superior is rashness and ruin. When men engage in hazardous and difficult expeditions, they levy armies, accumulate treasure, provide magazines, strengthen themselves with alliances. But when GoD addresses himself to action, we behold no apparatus, no effort. Is an universe to start out of nothing? "GOD speaks, and it is

But the commands of Heaven break not in upon the sacred duties and the virtuous charities of private life. The charge given to Moses was pressing, the object most important, and the authority under which it was issued, supreme; but yet he is permitted to return for a little while, to attend to the calls of nature, of gratitude, to the gentle claims of filial piety, of conjugal and paternal affection. He went back to his father-in-law to acknowledge his protection, hospitality, and kindness to him when a stranger, to inform him of the extraordinary commission he had just received, and the necessity he was thereby laid under of immediately entering upon the execution of it; to obtain his consent for this purpose, and to ask his paternal benediction. Religion is in a happy state in the soul of that man, who has learned to unite and reconcile the views and pursuits of the citizen with those of the private man; who pleads not the performance of one duty as an excuse for the omission of another; whose life exhibits every moral and divine principle in action, every one in his season, every one in his place. How simple and affectionate the dismission which honest Raguel gave to Moses, compared to that of the selfish, rapacious Laban to Jacob:*"Go in peace"" says Raguel; an adieu expressive at once of submission to the will of Providence, and of affection to his son-in-law, mixed with regret at the thought of parting with him..

done." Is a sun to arise, and light to shine? | cumcised persons, that of being "cut off GOD says, "Let there be light." Is a great from his people." This punishment God nation to be subdued, and a little one asserted seems disposed to exact at the hand of Mo into liberty? Our eyes are directed, not to ses himself, who was indeed the guilty pera general at the head of a mighty host, but son, by attacking him either with a threatto a shepherd with his crook in his hand.' ening bodily distemper, by remorse of conscience for his criminal neglect, by the appearance of an avenging angel, or some other sensible token of displeasure. But the difficulty is, Why the conduct of Moses in this respect was never called in question before? Why he was not purged of this guilt before he was honoured at all with the divine commission? Why the precept was enforced upon a journey, and at an inn, where the operation could be performed less commodiously, and was accompanied with some degree of danger? What could Zipporah mean when she reproached Moses as "a bloody husband?" The passage is evidently enveloped in much obscurity; and probably with design. Instead of curiously inquiring into its hidden meaning, an attempt vain and unprofitable, we may, by the blessing of God, learn from it more than one practical lesson, neither obscure nor unimportant; and this, no doubt, the Spirit of GoD principally intended. The first is, that no circumstances of prudence or conveniency can ever be with propriety urged as a dispensation with a clearly commanded duty. Secondly, that as there may be a sinful undervaluing of the feelings, prejudices, and inclinations of our near and dear relations, so there may be a sinful tenderness for, and compliance with them, to the neglect of GoD's known and declared will, and at the risk of falling under his just censure. Thirdly, that he who is to be the interpreter of the law to others, ought in all points to be blameless, and in all things conformed to the law himself. To which we may add yet a fourth, not of less importance than any of these; namely, that when GOD has procured the proper respect to his revealed will, the controversy between him and the offender is at an end, the object of his government being not so much to avenge himself as to amend the criminal.

It pleased GoD again to confirm the confidence of Moses, by assuring him that all who had ever harboured a design against his life were now dead; and that nothing therefore remained but to address himself boldly to his great work. Accompanied with his wife and two sons, he leaves the land of Midian, and proceeds towards Egypt.

On this journey, a very extraordinary incident occurs: but the conciseness of the sacred history leaves it involved in much dark- This scene of domestic danger and disness and difficulty. God had blessed him tress is speedily followed by another of a with two sons in Midian, whom, in compli- pleasanter kind, namely, the interview beance with the commandment of GOD, and as tween the two brothers, in the wilderness; a son of Abraham, he ought to have circum- an interview attended with many circumcised on the eighth day from their birth.- stances to render it mutually interesting and This, however, either for want of the proper satisfactory. It must have been highly graminister, from inattention, or out of impro-tifying to Moses, after living forty years per respect to the feelings or prejudices of Zipporah his wife, or some other reason that appears not, had been hitherto wholly neglected, and thereby his children, the younger at least, through his neglect, seems to have incurred the dreadful penalty denounced by the terms of the covenant against uncir

* Gen. xxxi. 26, &c.

among strangers, to meet his own brother, to receive particular information concerning his family and nation, and to communicate to a friendly ear the knowledge of his own situation during so long an interval. What must it have been on the other hand, to Aaron, to learn from the mouth of his brother the great designs of Providence respect