passing by, blotting out the most heinous, the "Follow on to know the Lord." Expatiate in nature's ample field, and you will find profit and instruction blended with delight. Explore the wonders of eternal Providence, and you will see constant cause to rejoice in the thought that there is a GOD who judgeth and ruleth in the earth. Dive deeper and deeper into those mysteries of grace which † Matt. v. 44, 45. * Rom. xii. 19-21. "angels desire to look into," and break forth Nature now presents in every plant, in every pebble, mysteries that defy the researches of the wisest and most acute; then "the wayfaring man, though a fool," shall comprehend systems the vastest, most complex, most abstruse. Providence now exhibits an apparent inconsistency and disorder, which confounds the reasoning pride of man; then, God will fully vindicate his ways to man, obviate every difficulty, resolve every doubt, remove every scruple. In scripture "are some things hard to be understood,” in our present state of ignorance and imperfection: then, the veil shall be removed, and " we shall see face to face,"-" then shall we know even as also we are known." Then the promised Spirit of wisdom and revelation shall "teach us all things, and bring all things to our remembrance." Then shall he "open" our "understanding," that we may "understand the scriptures.' Amen, even so, come Lord Jesus!" *John xvii. 3. † 1 Cor. xiii. 9, 10. HISTORY OF MOSES. LECTURE LIX. And he said, I beseech thee, show me thy glory.-EXODUS xxxiii. 18. THE greater progress any one has made in our flight, and discern our own darkness by science, the deeper must be his conviction of that "light which is inaccessible and full of his own ignorance and imperfection; and glory." Abraham, the friend of God, in the the higher our attainments in religion, the highest intimacy of that honourable characstronger is the impression of our infinite ter, loses not for a moment the sense of his distance from God. A little knowledge puf- distance and dependence; "Behold now I feth up; but modesty and humility are the have taken upon me to speak unto the Lord, constant attendants on profound wisdom.- which am but dust and ashes."*"O let not Thoughtless men make light of the name, the Lord be angry, and I will speak but this the house, the day of God; but angels "cover once." A voice from heaven reaches his their faces with their wings," when they ears, saying, "Fear not, Abram: I am thy approach his awful presence. Human friend- shield, and thy exceeding great reward." ship admits of freedom and familiarity; but And that instant we behold him prostrate, while the great Jehovah condescends to with his face to the ground. Moses, the "dwell with man upon earth, even with him friend of God, to whom Jehovah revealed who is of a contrite and humble spirit;" he more of himself than to any other man, is permits us not to forget, that he is "the high still but in the outer court of the habitation and lofty One, that inhabiteth eternity, whose where God dwells. What he knows has only name is holy." Are we elevated, as on eagle's created a thirst for knowledge; what he has wings, up to the eternal throne? It is only seen has but inspired an earnest desire of that we may feel the hand which supports | *Gen. xviii. 27. † Gen. xv. 1. seeing more and more; and after communications so ample, and communion so sweet, this is still his desire, this his request, "Lord, show me thy glory." From the reiterated rebellions and provocations of Israel, this good has resultedNew, endearing, encouraging discoveries have been made of the divine nature, perfections, and will. Mankind, to the latest generations, have been instructed to revere that justice which "will by no means clear the guilty," and to triumph in that mercy which "forgiveth iniquity, transgression, and sin." The revolt of the people cemented and improved the union between God and their leader. marked the progress of this growing rival with jealousy; would have attempted to obstruct his advancement; would have repined at the preference given him, to the neglect of his own family. But every selfish, every domestic consideration gives way to the ris ing merits of Joshua, and to the choice and appointment of Heaven. It was equally natural, on the other hand, for a young man like Joshua, who knew that he was destined to rule, to surpass his master, to reach the highest summit of human grandeur; it was natural for such an one to become impatient of authority, to be weary of restraint, to be eager to bring himself forward, and make himself conspicuous: but the son of Nun discovers true magnanimity in cheerfully yield observing Moses and learning of him; in patiently waiting for the time and manner which Providence should choose of exalting him to honour. Moses treats him, and speaks of him, as of a favourite son, rising into eminence and distinction; he behaves to Moses as to a beloved parent, crowned with years and honour, which he hopes to see him long enjoy. These are lessons not taught in the school of the world, where natural affec tion, decency, and discretion, are daily sacrificed on the altar of pride, selfishness, avarice, and ambition. Joshua, the son of Nun, who was destined to make so distinguished a figure, and to acting the subjection becoming an inferior; in a part so conspicuous and important in the history of Israel, is represented as trained up from his youth in the service of Moses, and in communion with God. We find him in the mount with his master when he went to receive the written law, while the multitude below were polluting themselves with idols. We find him entering with his master into the tabernacle, when it was removed out of the camp, and the glory of the Lord overshadowed it; and there he remained, while Moses returned to confer with the people. Early habits of acquaintance with God, and employment in his service, are youth's best security and preservative against sin, and the surest foundation of honour and usefulness, of distinction and comfort in advanced age. A man must be formed to command by obeying. "Joshua, a young man, departed not out of the tabernacle."* What a severe reproof of that spirit of profligacy and dissipation, that criminal love of pleasure and coldness to intellectual attainments, that irreligion and profanity which characterize youth in general? Moses has, by importunity, prevailed that the usual symbol of the divine presence should continue to lead and protect Israel, by the way in which they went to the promised land. In answer to the prayer of faith it is thus promised, "My presence shall go with thee, and I will give thee rest." His Spirit is now therefore tranquillized with respect to the people of his charge. God is yet again "for them, and who can be against them?" But his personal acquaintance with God seems only beginning. As if he had It is pleasing to look forward to this good seen nothing of the divine glory in the bush man's latter end, and to observe a career of at Horeb, which burned, but was not conglory supported and adorned by piety; a youth sumed; as if the awful glories of Sinai had of seriousness, fidelity, and usefulness, ripen- been nothing: as if God had not spoken to ing into an advanced life of reputation and him in the tabernacle of the congregation, usefulness; declining into an old age of face to face, "as a man to his friend;" he tranquillity, vigour, and joy and closing in continues to entreat, "Lord, show me thy the well-grounded hope of immortality.-glory!" My friends, if you can rest satisfied Joshua was trained for the camp, in the tabernacle and on the mount, and was prepared to be the great general and statesman, by learning first to be the humble saint and faithful minister. The characters of Moses and of Joshua delightfully illustrate and embellish each other. Moses knew from the beginning that this young man was to be his successor in office; was to finish the work which he had begun; was to have the glory of conquering Canaan, and of establishing Israel there, according to the promises. An ordinary mind would have Exodus xxxiii. 11. with what you know of God, it is a melancholy proof that you know him not. Eternity is too short, the capacity of an angel too limited, "to find out the Almighty unto perfection." What a field of discovery does the vast frame of NATURE present! Supposing, O man, thy duration sufficiently extended, thy understanding sufficiently enlarged, and opportunity afforded thee, equal to thy utmost wish, when couldest thou have made a complete survey of the little globe wherein we dwell; when couldest thou have explored Exodus xxxiii. 14. the innumerable secret wonders of the hoary deep; when examined the precious contents of the everlasting hills; when discovered the nature and properties of air and fire? Supposing the mighty task performed; supFosing the untried regions of the air, the untrodden paths of the sea, the deep and the high places of the earth rendered accessible to thy approach, laid fully open to thy view -and lo, the race of knowledge is but beginning. Behold another orb at hand, presenting a new world of wonders: an orb possessing an inconceivably greater extent than our earth, containing an infinitely greater variety of objects, answering a much nobler end in the scale of being; and after that, another; and another still, in endless succession. Suppose the whole planetary system, in order, to have passed under review, the mind rests not there: the wonders of divine power and wisdom end not then: the soul wings its way to other systems, lighted by other suns, and finds itself but entering on the glorious career. claim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy." "This is the glory of God to man, the riches of his grace, the glory of his goodness, the wonders of his love. In a display of the most striking imagery, God points out to Moses what was weak, ignorant, and presumptuous in his petition, and commends what is pious, dutiful, and affectionate. "And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock. And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock; and I will cover thee with my hand, while I pass by. And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen." Expressions plainly importing, that by creatures such as we are, the great Jehovah can be seen and known only from those tokens of his presence which he leaves behind him. Were the whole expanse of nature ex- He comes upon us, as it were, imperceptibly, plored, the MORAL government of God over unveils his glory for a moment, in his word, all these spheres and all that they contain, in his ordinances, but his hand is upon our expands the same vast field afresh to the eyes. As he departs, he permits us to look 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 righteousness." 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 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 Emmaus, and opened unto them the scriptures, 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 *Exodus xxxiii. 19. + Exodus xxxiii. 20-23. 1 Gen. xxviii. 16. 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 his courts, is better than a thousand. also, and the covenant is renewed between 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."† But how is the language of this concluding passage of the chapter to be reconciled with that in the eleventh verse? "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 To enjoy this heavenly vision of all God's and truth." Such was the care employed goodness, as it passed by, Moses must again by Him who knows what is in man, to pre-ascend the mount, and draw nigh unto God. vent 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 He was going up as to meet a friend; but Did * Ex. xxxiv. 9. 1 Ki. iii. 10-13. Ex. xxxiii. 22 a sure foundation; he that believeth shall not make haste."* If we can conceive a situation more awfully solemn than another, it was that of Moses is now directed to make all needful Moses on this occasion. Consider the stillpreparation for this important visit. In his ness of the morning, the elevation of the haste he had thrown the two tables which mountain, the pleasing gloom of solitude, contained the law, on the ground, and had the expected display of a glory which he broken them in pieces under the mount: but could not behold but as it departed. Every no act of man can disannul the law of God. circumstance is great and affecting, but altoThe loss, though great, was not irreparable. gether suitable to the glory that followed: But God will not entirely repair it, that for "the Lord descended in the cloud, and Moses may have somewhat to regret in the stood with him there, and proclaimed the effects of his impatience. The former two name of the Lord."* At the inauguration tables were wholly of God-the substance, of kings, it is customary to proclaim their the form, the writing, the subject; but the names and titles, and to bid defiance to last must partake of human ignorance and every challenger or usurper of their rights. imperfection. The choice of the stone, and This is the mere pride of state, the mere inthe hewing it into form, are of Moses: the solence of possession. But the names of writing and the words are still of God. And God are his nature, peculiar to himself, inthese were the tables which were laid up in applicable, incommunicable to any other. the ark of the testimony for preservation, And mark how the tide of mercy flows and and were transmitted to posterity. And it is swells till it has overcome every barrier; thus that the precious things of God are still from "the soles of the feet to the ancles, from conveyed to men. The casket is human, the ancles to the knees, till it becomes a the jewel which it contains is divine. "We river, wherein a man may swim;" and from have this treasure in earthen vessels, that an overflowing river converted into a boundthe excellency of the power may be of God, less ocean, without bottom, without shore. and not of us." And thus, though a merci-"The LORD, the LORD God, merciful and ful God express not displeasure at our rash-gracious, long-suffering, and abundant in ness and folly, they become in the end their own punishment. goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin." While justice is confined in one steady, deep, awful stream, threatening destruction only to the impenitent and unbelieving; expressed in these awful words, "and that will by no means clear the guilty.” Moses is commanded to be ready in the morning. The operations of human state loiter and linger, and seek to acquire importance from expectation and delay; but the movements of Deity prevent the dawning, 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 a 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. * Exodus xxxiv. 5. t Exodus xxxiv. 6, 7. Exodus xxxiv. 29, 30. |