the innumerable secret wonders of the hoary | claim the name of the Lord before thee; and deep; when examined the precious contents will be gracious to whom I will be gracious, of the everlasting hills, when discovered and will show mercy on whom I will show the nature and properties of air and fire? mercy."* This is the glory of God to man, Supposing the mighty task performed; sup- the riches of his grace, the glory of his goodposing the untried regions of the air, the ness, the wonders of his love. untrodden paths of the sea, the deep and the In a display of the most striking imagery, high places of the earth rendered accessible God points out to Moses what was weak, igto thy approach, laid fully open to thy view norant, and presumptuous in his petition, --and lo, the race of knowledge is but begin- and commends what is pious, dutiful, and ning. Behold another orb at hand, present-affectionate. "And he said, Thou canst not ing a new world of wonders: an orb pos- see my face: for there shall no man see me, sessing an inconceivably greater extent than and live. And the Lord said, Behold, there our earth, containing an infinitely greater is a place by me, and thou shalt stand upon variety of objects, answering a much nobler a rock. And it shall come to pass, while my end in the scale of being; and after that, glory passeth by, that I will put thee in a another; and another still, in endless succes-cleft of the rock; and I will cover thee with sion. Suppose the whole planetary system, my hand, while I pass by. And I will take in order, to have passed under review, the away mine hand, and thou shalt see my back mind rests not there: the wonders of divine parts: but my face shall not be seen." Expower and wisdom end not then the soul pressions plainly importing, that by creatures wings its way to other systems, lighted by such as we are, the great Jehovah can be other suns, and finds itself but entering on seen and known only from those tokens of the glorious career. his presence which he leaves behind him. He comes upon us, as it were, imperceptibly, unveils his glory for a moment, in his word, in his ordinances, but his hand is upon our eyes. As he departs, he permits us to look has been with us. Thus, Jacob's vision at Bethel was over, before he was aware into what glorious company he had been introduced. "And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not." Thus at Peniel he wrestled apparently with a man; but in departing, his divine antagonist, by a touch, convinced him who he was; and he discovers, that he had seen "the visions of the Almighty," after he had withdrawn. And thus, the glorified Redeemer talked with the two disciples by the way as they went to Em Were the whole expanse of nature explored, the MORAL government of God over all these spheres and all that they contain, expands the same vast field afresh to the astonished eye, and invites to a second ex-up, and to know by infallible marks, that he cursion. When that is performed, REDEEMING LOVE, ALMIGHTY GRACE display the ample theatre a third time, and lead us by the hand through the "nations of them that are saved," and point out the successive triumphs of sovereign goodness. As if it were possible to see an end of all this glorious perfection, scripture announces the dissolution of all these things, as a space too small for the soul to expatiate in, as an object too mean for its contemplation; and promises a new and more glorious system of things, suited to its endless duration and exalted powers, "new heavens and a new earth wherein dwelleth righteous-maus, and opened unto them the scriptures, ness." And what is it, even then, that men behold? The works of God, not God himself; the writing, not the hand that writes; the palace that is inhabited, not the divine inhabitant; the emanation, not the essence of his glory. Every gracious spirit, then, will with Moses be "following on to know the Lord;" still and ever inquiring, still and ever imploring, "Lord, show me thy glory." The answer of God to this request is not less remarkable than the request itself. Moses prayed, saying, “Lord, show me thy glory." Alas, like the disciple on the mount of transfiguration, "he knew not what he said." To have been answered according to the letter of his desire, had been fatal to him; for what created eye can behold the glory of God and live? But a gracious God returns an answer suitable to the condition of his servant, “And he said, I will make all my GOODNESS pass before thee, and I will pro- | while their heart burned within them, but their eyes were held that they did not know him. At length, while he brake bread and blessed it, "their eyes were opened, and they knew him." Is God in this place? We see him not; we cannot see him and live; but by this we shall know it hereafter Has his word been made quick and powerful to any soul? Has the dignity and importance of communion with him been felt? Is a man departing with a deeper and more humbling sense of his own unworthiness and guilt; and penetrated with a more lively apprehen sion of the mercy of God through a Saviour? Is sin rendered more odious, and holiness more amiable in the eyes of any one? Is the heart glowing with desire to know more of God, to love him more, and serve him better? Is the spirit of a man pressing "toward the mark, for the prize of the high calling of God in Christ Jesus?" Then of a truth | tance."* And behold he carries this point God is in this place; and a day spent thus in also, and the covenant is renewed between his courts, is better than a thousand. God and Israel. Let us see that our requests be proper to be granted, and we have them already, before we make them. Let us be solicitous to obtain spiritual blessings in the first place, and the temporal good things which we prized not, asked not, may perhaps come unexpected, unsought. "Give thy servant," said Solomon, "an understanding heart, that I may discern between good and bad." "And the speech pleased the Lord, that Solomon had asked this thing. And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life, neither hast asked riches for thyself, nor hast asked the life of thine enemies, but hast asked for thyself understanding to discern judgment: behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart, so that there was none like thee before thee, neither after thee shall any arise like unto thee. And I have also given thee that which thou hast not asked, both riches and honour: so that there shall not be any among the kings like unto thee, all thy days."t But how is the language of this concluding passage of the chapter to be reconciled with that in the eleventh verse? 66 The Lord spake unto Moses face to face, as a man speaketh unto his friend." The expression, "to see the face," is evidently taken in two different senses. In the 11th verse, it signifies to be regarded with favour or approbation, as it is in the 4th Psalm, verse 6. "Lord, lift thou up the light of thy countenance upon us;" that is, show thyself gracious unto us, for we prize thy loving kindness far above every earthly blessing: but in the 20th and 23d verse, "to see the face of God," imports the knowledge of his nature or essence, which to a creature is impossible. Here even a Moses is in darkness, through an excess of light into this angels desire to look, but instantly shrink back, and shut their trembling eyes. But "the only begotten Son, which is in the bosom of the Father, he hath declared him ;" and "the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth." Such was the care employed by Him who knows what is in man, to prevent the possibility of idolatry, and to expose the folly of it. Even Moses shall not be trusted with any thing like a representation of Deity; and what so absurd as to frame a similitude of what never was, never can be seen? "The effectual fervent prayer of a righteous man availeth much," says the apostle James; and what a notable instance have we of the truth of this in the passage before us! Moses rises in his demands, as he succeeds by supplicating, and he still prevails. First, he pleads that the presence of God, the light and glory of Israel, might not be withdrawn, as was threatened, but might accompany and lead them to their destined habitation. And lo! God grants his request, with an assurance of peculiar regard and affection to himself, "Thou hast found grace in my sight, and I know thee by name." Upon this he presumes to ask some new, some special manifestation of the divine glory, for his own satisfaction and comfort. This too he obtains, in a promise that the goodness of God, all his goodness should be made to pass before him. Emboldened by this success, he cannot rest till he has obtained for the people a remission of their offence. And he said, "If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go amongst us, (for it is a stiff-necked people) and pardon our iniquity and our sin, and take us for thine inheri To enjoy this heavenly vision of all God's goodness, as it passed by, Moses must again ascend the mount, and draw nigh unto God. He was going up as to meet a friend; but that almighty friend must protect him from himself, as from his most formidable enemy. "While my glory passeth by, I will put thee in a cleft of the rock; and will cover thee with my hand, while I pass by." An inspired apostle tells us that "this rock was Christ."} And it sheds a pleasing light on the subject. What afforded safety to Moses in the tremendous hour, when the glory of God appeared? A cleft of that rock from whence the living stream issued forth for the refreshment of God's heritage when it was weary, and which was the type of that wonderful " Man," who is "a hiding place from the wind, and a covert from the tempest; as rivers of water in dry places; as the shadow of a great rock in a weary land." Did Moses flee thither for shelter, did he foresee his danger, and provide a covering for his defenceless head? No, the refuge was of God's providing. "I will put thee in a cleft of the rock." Not human sagacity, but divine mercy discovers, and prepares a retreat for the miserable. Observe the solid foundation on which that man is established who rests on the word of God: “thou shalt stand upon a rock." Remove the promise of him who is faithful, of him who is true, and we immediately sink into a horrible pit, and stick fast in the miry clay; but “Behold," says God, "I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, * Ex. xxxiv. 9. 1 Ki. iii. 10-13. ↑ Ex. xxxiii. 22. If we can conceive a situation more aw fully solemn than another, it was that of Moses on this occasion. Consider the stillness of the morning, the elevation of the mountain, the pleasing gloom of solitude, the expected display of a glory which he could not behold but as it departed. Every circumstance is great and affecting, but alto Moses is now directed to make all needful preparation for this important visit. In his haste he had thrown the two tables which contained the law, on the ground, and had broken them in pieces under the mount: but no act of man can disannul the law of God. The loss, though great, was not irreparable.gether suitable to the glory that followed: But God will not entirely repair it, that Moses may have somewhat to regret in the effects of his impatience. The former two tables were wholly of God-the substance, the form, the writing, the subject; but the last must partake of human ignorance and imperfection. The choice of the stone, and the hewing it into form, are of Moses: the writing and the words are still of God. And these were the tables which were laid up in the ark of the testimony for preservation, and were transmitted to posterity. And it is thus that the precious things of God are still conveyed to men. The casket is human, the jewel which it contains is divine. "We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." And thus, though a merciful God express not displeasure at our rashness and folly, they become in the end their own punishment. for "the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord."* At the inauguration of kings, it is customary to proclaim their names and titles, and to bid defiance to every challenger or usurper of their rights. This is the mere pride of state, the mere insolence of possession. But the names of God are his nature, peculiar to himself, inapplicable, incommunicable to any other. And mark how the tide of mercy flows and swells till it has overcome every barrier; from "the soles of the feet to the ancles, from the ancles to the knees, till it becomes a river, wherein a man may swim;" and from an overflowing river converted into a boundless ocean, without bottom, without shore. "The LORD, the LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, Moses is commanded to be ready in the and sin." While justice is confined in one morning. The operations of human state steady, deep, awful stream, threatening deloiter and linger, and seek to acquire im- struction only to the impenitent and unbeportance from expectation and delay; but the lieving; expressed in these awful words, movements of Deity prevent the dawning," and that will by no means clear the and derive all their importance from themselves. Unless prayer be followed out by This was the commencement of an intervigour and exertion, men pray in vain. One view "which lasted forty days and forty hour lost in slumber rendered ten thousand nights," and which contained a repetition of petitions fruitless and ineffectual; but Moses, the instructions formerly given respecting like a man in earnest, like a man who knew the tabernacle and its service. But this the value of what he had so ardently desired, merits separate and distinct consideration: is ready betimes; he is at the appointed place as likewise does the alteration of the exterat the appointed hour; with the tablets pre-nal appearance of Moses, on coming down pared to receive the impress of God. He from the mount; of which we mean to discarried them with him, a dead, vacant, use- course next Lord's day. "Moses wist not less lump of stone; he brings them back that the skin of his face shone, while he turned into spirit and life, clothed with mean-talked with him. And when Aaron and all ing, speaking to the eye, to the heart, to the the children of Israel saw Moses, behold, the conscience; for if God breathe on dry bones, skin of his face shone, and they were afraid they instantly live, and stand up a great to come nigh him."‡ army. † 2 Cor. iv. 7. * Isaiah xxviii. 16. guilty." *Exodus xxxiv. 5. † Exodus xxxiv. 6, 7. Exodus xxxiv. 29, 30 HISTORY OF MOSES. LECTURE LX. And it came to pass when Moses came down from Mount Sinai (with the two tables of testimony in Mo ses's hand, when he came down from the mount) that Moses wist not that the skin of his face shone, while he talked with him. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come nigh him.-EXODUS xxxiv. 29, 30. communication of pleasure. In the house of mourning, we speedily feel ourselves in unison with the afflicted; our eyes stand corrected, our words are few, our heads droop. In the cell of melancholy, the blood runs cold, the features relax, our powers of thought and reflection are suspended, with those of the moping wretches whose misery we deplore. What wonder then if Moses, descending from the mount, after forty days' familiar intercourse with "the Lord God, merciful and gracious," had not the appearance of an ordinary man; that he had acquired a lustre not his own! "He was there with the Lord forty days and forty nights; he did neither eat bread nor drink water."* THE sun, the great light of the natural with whom we frequently converse, and world, communicates to all bodies a portion whom we dearly love. "He who walketh of his own splendour, and thereby confers up- with wise men shall become wise; but the on them whatever lustre they possess. In companion of fools shall be destroyed." At his absence, all things assume the same dis- the social friendly banquet, the eye sparkles mal sable hue. The verdure of the meadow; with delight, the heart expands, the brow is the varied glory of the garden; the bright-smoothed, the tongue is inspired by the law ness of the moon's resplendent orb; the of kindness; every look is the reception or sweet attractions of "the human face divine," pronounce in so many different forms of expression, "The light of yonder celestial globe has risen upon me: if I have any beauty or loveliness, with him it comes, and with him it departs." The whole order and system of nature is designed to be a constant witness to the God of grace-" the true light which enlighteneth every man that cometh into the world." If there be in angels any beauty of holiness, any fervour of love, any elevation of wisdom, any excellency of strength; if there be in man any bowels of mercies, any kindness of affection, any gentleness of spirit, any endearment of charity, any humbleness of mind, any meekness, påtience, long-suffering, it is a glory reflected from "the Father of lights." It neither.exists nor can be seen, but as it is supplied and discovered by the eternal Source of light and joy. Say to that tulip, at the gloomy solstice of the year, or at the dusky midnight hour, Array thyself in all those beautiful tints of thine wherewith thou charmest the eye of every beholder;" it hears thee not, it exhi-ring to the grosser elements for support. bits no colour but one. But with the return of the vernal breeze, and the genial influence of the sun, and the moment the dawning has arisen upon it, unbidden, unobserved, it puts on its beautiful garments, and stands instantly clothed in all the freshness of the spring. Why is that face clouded with sorrow, why grovels that spirit in the dust, why lacks that heart the glow of benevolence, the meltings of sympathy? The genial current of the soul is frozen up, it is the dreary winter season of grace. The sun, the Sun of righteousness has withdrawn; but lo, after a little while, the winter is past, cheerful spring returns, the voice of joy and gladness is heard," Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee."* 66 We naturally assume the tone of those * Isaiah lx. 1. What a sublime idea does this suggest of communion with God! What created enjoyment has not lost its relish in a much shorter space! What powers of unassisted nature could have so long sustained the want of aliment! No one thing in a more humiliating manner teaches us our frailty and dependence, than the constant necessity of recur Man, the lord of this lower world, must, with the subject tribes, and in a much greater proportion than many of them, pass a very considerable portion of his existence in a state of unconsciousness and insensibility during the hours of sleep: he must purchase with the suspension of his reason, during a third part of his being, the exercise of it during the other two. The happiness of an immortal being is, oftener than once in a day, subjected to a little bread that perisheth; the spirit, however willing, quickly feels the oppressive weight of a body frail and infirm. But be hold the triumph of the spirit over the flesh: or rather, the power and grace of God, which vouchsafing in general to employ means, call upon us diligently to use them; but which, sometimes neglecting these, and con *Ex. xxxiv. 28. veying immediate supplies and support, lead as at once to Him who worketh all things after the counsel of his own will." assembly and church of the first-born written in heaven," is not composed of men that never "left their first estate," but of "just men made perfect;" not of creatures like Adam, in a state of innocence, but of creatures redeemed by the blood of the Son of God; "justified by the redemption that is in Christ Jesus, and sanctified by the Spirit of the living God." Let us not, then, regret the loss of an earthly paradise, nor the destruction of the image of a changeable, though perfect creature, while, through grace, we may regain the paradise of God, and be fashioned in body and in spirit like unto our glorious Redeemer. 66 Moses descends, not with impaired, but with recruited strength; strength, which, to the end of life, never more abated: not with a sunk, darkened, extinguished eye: but an eye, which, having seen God, never afterwards became dim: not with a visage pale and emaciated from a fast of forty days; but with a countenance that dazzled the eyes of every beholder. What a glorious creature is the friend of God; " Lo, O Lord, they that are far from thee shall perish, but it is good for me to draw nigh unto God." When Moses descended before, he was clothed in just Moses has acquired a glory on the mount resentment and displeasure; he came a mi- which he is not conscious of. He wist not nister of vengeance, and all Israel trembled that the skin of his face shone, while he as he frowned; he now returns with the talked with him." 990k The choicest of God's covenant renewed, the tables of the law res- gifts, and humility is one of the most pretored, a messenger of peace, and yet the luscious, come not with observation, announce tre of his appearance is intolerable. What not their approach, are not first visible to the must the great JEHOVAH be in his own possessor. But it is impossible to converse glory, when reflected, imparted glory-glory much with God, without appearing more communicated to a creature, thus intimidates glorious in the eyes of men. Has a man and astonishes! How dreadful the glory of been in the mount with God? He needeth wrath and fiery indignation, when the glory not to sound a trumpet before him, to proof infinite goodness we are not able stead- claim from whence he has come; he has but fastly to behold! to show himself, and the evidence of it will appear. The man has been in the mount with God. What are the signs of it? Is he ostentatious, self-sufficient. Is he eager to talk of his attainments, to exhibit the shining of his face, to abash and confound a less favoured brother? He is not like Moses, he has not been with the God of Moses, his pretensions are vain. That man has been in the mount with God. How does it appear? Is he gloomy and sullen, harsh and uncharitable? Is his tongue filled with anathemas? Flashes his eye destruction on mankind? He is a liar and an impostor, believe him not; he is not come down from the God of the law, from the God of the gospel, from the relenting Father of Israel, from the compassionate Father of the human race: No, he has been conversing with, he has ascended from the malignant enemy of God and man: by his spirit you may know who he is. Moses descended the first time, with the tables in their original state, altogether of God; and in his haste he effaced and destroyed them but we read of no attempt to collect the scattered fragments, and to reunite them. Superstition might have made an improper use of what could not be distinctly read, and of consequence, but partially understood; and true piety will seek some surer rule of faith and conduct, some more powerful assistant in devotion, than the scattered shivers of even a sapphire from the throne of God. It has been wofully demonstrated to be an easy matter to mar the work of God. Adam defaced the divine image in his own person, by one wilful transgression. Moses cancelled the hand writing of ordinances in one rash moment: and every thoughtless transgressor is pulling down, in his own person, a fabric of God's rearing. But all the powers of nature united, are incapable of rebuilding that temple, of renewing that writing, of restoring that image. He who in the beginning "commanded light to shine out of darkness," alone can relumine the extinguished life of God in the soul. The hand which at first created man out of "dust of the ground," alone can form of the dead in trespasses and sins, "a new creature in Christ Jesus unto good works." And what was afterwards laid up in the holy place, and preserved while the tabernacle remained? Not that which came pure and perfect from the hands of the Creator, but that which God, by an act of grace and the intervention of a Mediator, recovered. Thus "the generall Pretenders are at as much pains to display the lustre of their outside, as Moses was to conceal his. By this then you shall try and know yourselves, and form your judgment of others. Does a man issue forth from his closet, return from the temple, retire from the Lord's table, with his temper sweetened, his heart enlarged, with the law of kindness on his tongue, with the tear of compassion, or the lustre of benevolence in his eye?" Is he, like Moses, more attentive to the condition, necessities, and instruction of others, than earnest to blaze abroad his own excellencies, in order to obtain reputation for himself? How gloriously does such an one * Exodus xxxiv. 29. |