leave something behind us that may benefit | ters, indeed, render the word harnessed, in and instruct after we are seen and heard no the eighteenth verse of the thirtieth chapter, more. Christians, we carry with us, as our armed. But the term in the original is so hope in this wilderness, not the bones of a equivocal, and the learned attempts to deterdeparted deliverer, but the memory of a risen mine its meaning are so unsuccessful, that Saviour. The sacred pledge of our final re- we remain still in the dark about its true demption is deposited, not in the coffin, but meaning. The presumption certainly is, in this precious record-but in the history of that the Israelites were not armed. What facts well known and firmly believed by you- had a nation of shepherds, living by sufferbut in many great and precious promises ance in a foreign land, to do with arms? given unto you. "For if we believe that Would the policy of Egypt have permitted Jesus died and rose again; even so them it? But Moses, the most accurate of histoalso which sleep in Jesus will God bring with rians, takes care to point out a circumstance him." The ashes of the patriarch Joseph which furnishes the first idea of putting arms could not rest in the tomb till Israel came to into the hands of Israel. After the waves of the possession of their promised inheritance; the Red Sea had swallowed up the Egyptian so the Spirit and providence of the great Re- army, their dead bodies with their arms were deemer are in perpetual motion and exercise, miraculously cast on shore, and provided Istill he shall have gathered into one all his rael with armour from their spoils. redeemed unto himself; till the youngest of his sons, the meanest of his daughters, being glorified, shall take possession of their purchased inheritance, "the kingdom prepared for them from the foundation of the world." Thus then Israel takes his departure; thus joyfully, thus triumphantly, thus increased; and "not one sickly or feeble among them;" a wonder not inferior to any of the rest. But all" is of the Lord of Hosts, who is wonder-execute the laws which they had already reful in counsel, and excellent in working."

It is evident that God intended to form the courage and discipline of his people in the wilderness; before he tried these upon the nations whom they were destined to subdue. Nay, further, it was evidently his design to settle their whole civil and religious polity, while they were yet in an erratic state, that when they came to Canaan there might be nothing to do but to take possession, and to

ceived. And alas, what shall we say? This swarm of people, numerous as the sand upon the sea-shore, with the exception of one or two, and Moses their leader among the rest, thus pompously and powerfully saved, were saved from Egypt, but to die in the wilder

The plain of Rameses was the first great rendezvous of the Lord's host. They had built, as part of their task work, a city of that name, at the command of Pharaoh. But it was also the name of a region of Egypt elsewhere called Goshen; the same which Jo-ness. Men die, but the church lives; and seph chose for the reception of his aged pa- the church is the care of God. "Thy way rent; because being situated nearest to O God, is in the sea, and thy path in the Canaan, it diminished the length and fatigue great waters, and thy footsteps are not known. of his journey, and being a grassy country, Thou leddest thy people like a flock by the suited his family's employment, that of shep-hand of Moses and Aaron."** herds. The nearness to Canaan might accordingly be now again considered as a favourable circumstance to the return of Israel thitherward. If we may credit Philo, the two countries were not above three days' journey distant the one from the other. And certain it is that the patriarchs, encumbered with a convoy laden with corn, easily performed a journey to a more distant part of Egypt, and back again, in the course of not many weeks at most. Moses might therefore have, without much difficulty, conducted the people of his charge to the place of their destination in a very small space of time. But was the distance of place the only difficulty which they had to encounter? How could men inured to slavery, men just escaped from the rod of a tyrannical oppressor, have the courage to meet the prowess and discipline of the warlike nations of Canaan; unprovided with arms for the field, and with military engines for the attack of fortified towns, had they been bold enough to attempt to take possession by force. Some interpre

Instead then of marching straight northward, in the direction of Canaan, their course is bent eastward, to the great wilderness which bounds Egypt and Arabia Petræa: God himself leading the way, in a most wonderful display of his glorious presence and power, described in the words which I read at the opening of the Lecture. "And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And the Lord went before them, by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people."+ In this, GoD spake at once to the understanding and to the senses. Could any Israelite doubt that the Lord was there? He had but to open his eyes, whether it were by day or by night, and lo, a thick cloud obscuring the brightness of the one, or a flaming fire dispelling the shades of the other, proclaimed

Psalm lxxvii. 19.

† Exod. xiii. 20–22.

the dread presence of JEHOVAH. Could any | be sensible of our own darkness is to be parone call in question his kindness, when he takers of his marvellous light. All that the saw darkness become a guide, and fire a brightest noon of human reason can discover protector? Durst any one presume to ap- is, that it is ignorance and folly, when placed proach too nigh, when dimness impenetrable, in comparison with the wisdom of GOD. and light inaccessible, alternately guarded his pavilion? Was it possible for any heart to fear, when the Most Mighty thus declared, in language more emphatical than can be conveyed by words "Lo, I am for you! Who is he that can, that dare to be against you?"

Might not this wonderful pillar prefigure to the ancient church the person and office of the Redeemer of the world? Behold the divine essence wrapped up in, and closely united to a veil of flesh and blood. Behold Deity raising our nature to incorruptibility and glory "in CHRIST, the first-fruits; and The appearances of God are suited to the afterwards in all that are Christ's at his circumstances of his people. Cloud by night coming." Do we not perceive in it, humanwould have been to increase the horror, and ity bringing down the divine nature to our to multiply the unwholesome damps of that bearing and perception: "the only begotten season. Fire by day would have been adding Son, who is in the bosom of the Father, defuel to a flame, already intensely hot, in a claring him to us." "The word made flesh" burning climate and parched soil. But tem- instructing the ignorant, cheering the dispered, adapted, distributed, according to consolate, directing the wanderer, refreshing wisdom not capable of error, the peculiar in- the weary; guiding our waking, guarding convenience of each season is relieved; and our sleeping moments; "a partaker of our the ills of nature are remedied by the dispen- flesh and blood, that he may be a merciful sations of grace. The cloudy fiery pillar is a High-Priest:" declared the Son of GOD with manifestation of Deity, suited to a wilderness power; men adoring and submitting; the state. In heaven, a God of love is light, powers of hell broken and discomfited: the without any darkness at all." In hell a triumph of heaven complete. "The Lord God of implacable wrath is perpetual dark- our God is a sun and shield: the Lord will ness, without one ray of light. On earth, a give grace and glory: no good thing will he God of justice and mercy is darkness and withhold from them that walk uprightly."* light, in successive order and perfect harmo-"Fear not, O Israel, the Lord is thy keeper: ny. In heaven, he is a flame that irradiates, cheers, and quickens; in hell, a fire still consuming, never to be extinguished; on earth, fire in a cloud, mercy flowing in a spacious channel, judgment restrained. Men can only discover that of God which he is pleased to reveal to them. Whether he is pleased to turn his dark or bright side to us, we are stationed equally at a distance from him. To

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the Lord is thy shade upon thy right hand. The sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thee from all evil; he shall preserve thy soul. The Lord shall preserve thy going out, and thy coming in, from this time forth, and even for evermore."+

* Psalm lxxxiv. 11.

† Psalm cxxi. 5-8.

HISTORY OF MOSES.

LECTURE XLVI.

And Moses stretched out his hand over the sea, and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left.-EXODUS xiv. 21, 22.

IN the little benefits which men confer the matter of that kindness shown me, and upon each other, it generally happens that some untoward circumstance insinuates itself, and occasions, to one of the parties at least, mortification, disappointment, or disgust; for nothing human is perfect. A gracious action is frequently resented as an injury, from the ungracious manner in which it is performed. I am charmed with both

the affectionate disposition which prompted it; but alas, it arrived an hour too late! Another prevented my wishes; and I prized not the blessing, because I was not instructed in its value by feeling the want of it. This favour done me is very great; but it is not precisely the thing I looked for; or, it is so clogged with some unpleasant condition,

at first, continued to protect and support them. The strength of Egypt, broken as it was, had been sufficient to force them back. The wilderness itself had been fatal to them, without a foe. How easily are the greatest deliverances forgotten; how soon are the most awful appearances familiarized to the mind! The very first threatening of danger effaces from the memory of these Israelites, all impression of the powerful wonders which had just passed before them, and eclipses the glory of that cloud which, at that very instant, presented itself to their eyes, and overshadowed their heads. But, let not self-flattery impose upon us, as if we were more faithful and obedient than they were. It is the mere deception of vanity and self-love to suppose, that "if one were to arise from the dead, we would be persuaded;" that, if we saw a miracle wrought, we would believe; that, if we heard Christ teach in our streets, we would

that I would rather be without it: it affords me present relief, but will it not involve me in greater difficulties hereafter? Had I failed in my expectations from this quarter, I should easily have gained my end by applying to another friend. In a word, there is a perpetual something, in the friendly communications of men, which continually mars the worth of what is given and received. And no wonder, if we consider that favours are not always granted from affection, nor accepted with gratitude. But the bounties of Heaven possess every quality that can enhance their value, and endear their Author to a sensible heart. Infinitely valuable in themselves, they flow from love. The "good and perfect gifts, which come down from the Father of lights," are given "liberally, and without upbraiding." Exactly what we need, they come precisely at the moment when we want them most, or when they are most beneficial to us. Worthy of God to bestow, they" forsake all and follow him." The man cannot be unworthy of us to receive. Were he to withhold his gracious aid, in vain should we look for relief from any other quarter. Productive of present satisfaction and joy, his benefits involve us in no future distress, shame, or remorse. Serviceable to the body, they are at the same time improving to the mind. Important and interesting for time, they have an influence upon eternity.

The gracious interpositions of Jehovah, in behalf of his chosen people, have this peculiar recommendation to our attention, as to that people's grateful observation and acknowledgment-that they were not in the usual course of things; they were the fruits of the constant and unremitting care of a special providence; they were the suspension or alteration of the established laws of nature: they were the operation of a mighty hand and an outstretched arm, sensibly controlling the winds, the waves, and the clouds; and subduing the most ungovernable elements to its purpose. Other parents are endued with transitory affections and attachments, suited to the transitory nature of the trust committed to them. The hen tends her unfledged brood with the vigilance of a dragon and the boldness of a lion. But maternal tenderness and anxiety diminish and expire with the occasion of them, namely, the weakness and inexperience of her young ones. When the son is become a man, paternal care relaxes, and parental authority is at an end. But as the authority of our heavenly Father never ceases, so his bowels of compassion are never restrained; his vigilance is never lulled to rest, his care never suspended; because his offspring is, to the last, impotent, improvident, imperfect.

In vain had Israel, by a series of miracles unparalleled in the annals of mankind, been rescued from Egyptian oppression, had not the same almighty arm which delivered them

whom the usual appearances of nature do not move, would soon become insensible to more uncommon phenomena. For, extraordinary things frequently repeated, are extraordinary no longer, and consequently soon lose their force. If the daily miracles of God's mercy and loving-kindness fail to convince men, what reason is there to hope, that mere exertions of power would produce a happier effect? If Christ, speaking by his word and ministering servants, be treated with neglect, is it likely that his person would be held in veneration? If men "hear not Moses and the prophets, neither will they be persuaded though one rose from the dead”* Is it not notorious, that Christ's personal ministrations were slighted, his miracles vilified, his character traduced?

Whose conduct is the more absurd and criminal, that of Pharaoh, in pursuing after and attempting to bring back a people who had been a snare and a curse to himself and his kingdom; or that of Israel, in trembling at the approach of an enemy whom God had so often subdued under them? Frail nature looks only to the creature; to surrounding mountains, opposing floods, persecuting foes: hence terror, confusion, and astonishment. But faith eyes the pillar, the residence of divine majesty, and then mountains sink, seas divide, the chariot and horsemen are overthrown. Every passion, when it becomes predominant, renders us silly and unreasonable; and none more so than fear. In danger and distress it is natural, but it is foolish, to impute to another the evils which we fear or feel. It seems to be an alleviation of our own misery, if we can contrive to shift the blame of it upon the shoulders of our neighbour. Hence Moses is loaded with the imputation of a deliberate design of involving his nation in this dire dilemma, between

* Luke xvi. 31.

Pharaoh and the Red Sea, and of selling them to the foe. A high and responsible situation is far from being an enviable one. If things go well, the conductor of the undertaking receives but a divided, a mutilated praise. If an enterprise fail, the whole blame of the miscarriage is imputed to him. The astonished multitude dare not directly attack God himself. No: the cloudy pillar hangs over their heads, ready to burst, in thunder and fire, on the man who presumed to aim his shafts so high. But their impiety seeks the pitiful shelter of a subterfuge; they murmur against Moses, because they imagine they can do it with impunity; and think to escape the resentment of the master, though they are wounding him through the sides of his servant. Mark yet again the folly and unreasonableness of fear. "Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness." What were they afraid of now? A grave in the wilderness. What do they put in comparison with, and prefer to it? A grave in Egypt. It was a grave at the worst. Their wretched lives had got at least a short reprieve. If they died now, they died at once; and died like men, defending their lives, liberty, and families: not pouring out life, drop by drop, under the whip of a taskmaster. But slavery has broken their spirit. They are reduced to the lowest pitch of human wretchedness; for this, surely, is the last stage of it. "It had been better for us to serve the Egyptians, than that we should die in the wilderness."

himself peculiarly obnoxious to that stern, unrelenting tyrant, and must have been among the first victims of his resentment. But the pressing danger of Moses did not arise from Pharaoh, and the Egyptians, but from an intimidated, distracted multitude, who were ready to wreak their vengeance on whoever might first meet their resentment, or could be most plausibly charged as the author of their misfortunes. The composure of Moses, in such circumstances, is therefore justly to be considered as an instance of uncommon heroism and magnanimity. But why do we talk of heroism? the man who fears God knows no other fear. In the confidence of faith, though he knew not yet which way God was to work deliverance for Israel, he thus attempts to diffuse the hope, which he felt irradiating his own soul: “Fear ye not; stand still, and see the salvation of the Lord, which he will show to you to-day, for the Egyptians which ye have seen to-day, ye shall see them again no more forever. The Lord shall fight for you, and ye shall hold your peace.”

Let me entreat you to observe, that the agent in this great transaction is also the historian of it; and that the resolution and spirit of the one is to be equalled only by the modesty and simplicity of the other. In the hands of one of the eloquent orators of Greece or Rome, what a figure would this passage of the life of the Jewish legislator have made, could we suppose them entering into the situation of a stranger, with the warmth which they feel in delineating the characters and conduct of their own heroes, and embellishing the dignity of modest merit with the glowing ornaments of rhetoric? But scripture says much, by saying little. And the meek reserve, the unaffected conciseness of the sacred historian, infinitely exceed the To this abject view of degeneracy and de- diffusive and laboured panegyrics of profane jection, two objects are placed in contrast-poetry or history. We have already, perthe calmness and, intrepidity of Moses, and the majesty and power of God. In contemplating the former of these, as one great object of these Lectures is to unfold human character, and to hold up to imitation and applause praiseworthy conduct, let me endeavour to fix your attention upon the more obvious features of the great man, who is here drawing his own portrait.

All the great interests of Moses were embarked, with those of the commonwealth of Israel. His lot was cast into the common lap. He had made a sacrifice unspeakably greater than any individual of the congregation had done. His prospects, for either himself or his family, were neither brighter nor more flattering than those of the obscurest Hebrew among them. If there were danger from the pursuing host of Pharaoh, his share, most assuredly, was not less than that of any other man. He had rendered

haps, deviated too far from that beautiful simplicity; and diminished instead of magnifying our object, by multiplying words. We hasten therefore, with our author to contemplate an object of infinitely higher consideration than himself; to which he constantly brings his own, and instructs us to bring our tribute of praise.

Behold the obstructions, which nature, and art, and accident have assembled to distress, to discourage, and to destroy the church of God! An impassable ridge of mountains upon the right hand and upon the left; the roaring sea in front; a powerful, exasperated, revengeful enemy following close behind; internal weakness, irresolution, and dissension: the voice of sedition loud; Moses on his face before God. In such a situation as this, Omnipotence alone can save. No voice but that of a God, is worthy, of being heard. Be silent then, O heavens, and hsten, O

earth, it is God who speaks. "And the Lord | regular succession and change taking place? said unto Moses, Wherefore criest thou unto | Do the waters of the earth thus certainly feel, me? Speak unto the children of Israel, that or seem to feel the various appearances of they go forward!" What sublimity, simplicity, and force was here! "Go forward!" What, into the raging billows? Great God, thy commands declare thy name and thy nature! What power except thine own, but must have been exposed and disgraced, by assuming such a high tone of authority! But what obstacle can oppose Him, who said, "Let there be light, and there was light?" "who spake, and it was done, who gave commandment, and it stood fast?"

My heart is agitated with a mixture of fear and joy as I proceed. "The Lord God has given the word-Let the people go forward." When lo, the conducting pillar instantly changes its position, and solemnly retreats to the rear of the Israelitish host. The word given clears all the way before them, and "the glory of the Lord becomes their rere-ward.' Now, behold the double effect of this symbol of the divine presence! To Israel, the cloud is all light and favour; to the Egyptians, all darkness and dismay. To those, night shineth as the day-to these, there is obscurity at noonday! "And the angel of God, which went before the camp of Israel, removed, and went behind them; and the pillar of the cloud went from before their face, and stood behind them. And it came between the camp of the Egyptians, and the camp of Israel; and it was a cloud of darkness to them, but it gave light by night to these: so that the one came not near the other all the night." Awful distinction! Where shall we find the solution of the difficulty? where, but in this, He will have mercy on whom he will have mercy; and whom he will he hardeneth."*

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To prepare us for the history of the miracle which follows, give your attention, for a few moments, to what every man and woman among you may have observed a thousand and a thousand times. Go to the bank of the river, go to the shore of the sea, and twice in every twenty-four hours, as certainly as light proceeds from the sun, what is now dry land will be covered with water, and what is now overflowed shall infallibly become dry ground. Farther, when a little wandering star, called the moon, is in this direction, or in this, the whole waters of the globe, in the ocean, in the seas, in the rivers, are elevated or depressed to such a certain degree. Let that planet be in an eastern or a western direction, the tide is precisely at the same pitch of height or depth. After we have made this remark, which is obvious to the notice and level to the understanding of a child; the question will naturally occur, What, does this never fail? May we depend and act upon the certainty of such a

Rom. ix. 18.

the moon? Then it cannot be without the design and interposition of an intelligent and powerful cause, which never misses its aim, is never off its guard, is never thwarted or defeated by unforeseen obstacles. Then, that invisible, unknown, incomprehensible power, may exercise a discretionary influence over the stream of a particular river, over the billows of a particular sea. He may, with or without apparent second causes, make the current overflow its banks, or the channel to become dry.

Or, to make another appeal to common observation and experience, when the sun is in such a certain position with respect to our earth, and the wind blows in such a direction, the water in that lake will be liquid and transparent, and the smallest, lightest pebble will sink to the bottom. But let the elevation of the sun be changed to an angle somewhat more acute, and let the wind shift into the opposite quarter, then, beyond all doubt, the selfsame water shall become solid as the rock, lose its transparency, and become capable of sustaining any weight that can be put upon it. How easy had it been for Him, who produces regularly these changes in the course of every changing year, to have given the globe such a position, as would have rendered the hoary deep one vast mountain of ice, all the year round, or have prevented a single drop of water from ever being congealed. And "wherefore should it be thought a thing incredible," that such an one, willing to make his power known, and his grace felt, should at his own time, and in his own way, do that in a particular instance, which he could have done perpetually and universally. Grant me the usual appearances and operations of nature, and I am prepared for all the uncommon, miraculous phenomena, with which the God of nature may see meet to present me. We come, accordingly, to the history of dividing the Red Sea, perfectly convinced that he who made it at first, can make of it whatever he pleases; and thoroughly satisfied that the occasion of such a notable miracle, as it is related by Moses, was entirely worthy of it.

ity is never to be introduced but when his If it be a just rule in criticism, that a Deinterposition is necessary, and on occasions becoming his dignity, the Mosaic account of this wonderful event stands fully justified in point of taste as well as authenticity. The powerful rod is once more stretched out. The east wind blows: the sea retires; and a safe and easy passage is opened for Israel, through the channel of the deep. “This also cometh forth from the Lord of Hosts, which is wonderful in counsel, and excellent in working."