quently mentioned some name or attribute that would strengthen their confidence in his declarations.— When Moses inquires by what name he should speak of the God who sent him, the Lord answers, "I AM THAT I AM," a name denoting the divine self-existence, independence, eternity, and immutability.

Though thus commissioned by the self-originated Being of beings, Moses is reluctant to undertake the honourable but dangerous office. He alleges one excuse after another, which the Lord answers with infinite condescension. He fears the people will not believe the divinity of his mission. To encourage him, the Lord endues him with miraculous powers, as his authentic and satisfactory credentials. Moses pleads his want of eloquence. The Lord replies, "Who hath made man's mouth? or who maketh the dumb or deaf, or the seeing or the blind? Now therefore go, and I will be with thy mouth, and will teach thee what to say." Still unwilling, Moses declines the office. "O my Lord, send, I pray thee, by the hand of him whom thou wilt send." " Employ any one better fitted to the office; but let me be excused." This continued reluctance excited the divine displeasure-Yet the Lord did not deprive Moses of an office, of which he had shown himself undeserving; but associated with him his brother Aaron, and promised to both of them those instructions and qualifications which they needed.

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Let

Are we surprised at the conduct of Moses? us look at our own lives-and how often shall we find similar instances of distrust and disobedience? How often have unbelief, fear of reproach, sloth, or cowardice, rendered us unwilling to serve the Lord? Like Moses, or like those Jews of whom Haggai

speaks, who cried, "The time is not come; the time that the Lord's house should be built," we have often found self-love suggesting plausible objections against the performance of the plainest duties.

Another remark:-Who, in reading this portion of the life of Moses, is not struck with his sincerity as a historian? This same sincerity the most casual reader must observe in all the writers both of the Old and New Testament. The errors and vices of those whose history is recorded, are as faithfully exhibited as their virtues and graces. Throughout the whole, there is an air of sincerity, a stamp of truth, that must be felt by every one; and that is infinitely remote from the style of an impostor or a mere panegyrist.

At last Moses obeys. He abandons a spot where, for forty years, he had enjoyed the benedictions of heaven. He bids farewell to friends whom he dearly loved; and, armed only with the rod and promise of God, he goes forth, confident of delivering Israel from the mightiest monarch that then lived. The ministers of Christ, in like manner, go forward with only the "rod of God's strength" against more powerful foes: but if the God of Moses be with them, they shall triumph over the prince of darkness, and in the might of the Most High, shall cause him to permit his long enslaved captives to go free.

On his way to Egypt, a severe trial befel Moses. From the brevity of the relation, there is some obscurity in it. The Lord threatened him, either by a sudden and severe illness, or by the ministry of an angel, with immediate death, for having neglected the circumcision of his youngest son, Eliezer. Probably he had been led into this neglect from a regard to the wishes of Zipporah. But his danger warns

us never to permit the tenderness of our feelings, or the warmth of our attachment to our dearest earthly friends, to interfere with our duty to God. He was delivered from danger by the performance of the rite which had been neglected. On this occasion Zipporah cried, "Surely a bloody husband," or rather, as it is literally in the original," a husband of bloods art thou to me." The expression is ambiguous, because it may be addressed either to the Lord or to Moses. If Zipporah speaks to the Lord, she here claims a relation to God through the covenant, and says to him in the language of faith and love," Surely a relation (1) by blood art thou to me"-a relation by blood because of the circumcision. If she addresses Moses, it is not, as would appear from our version, an angry chiding, but the voice of love, declaring that she had espoused him again by blood, having preserved his life by the blood of her son.

The whole story strongly teaches us, to use the words of Scott, that " sinful omissions will draw down upon us divine rebukes; and to neglect the seals and pledges of God's covenant, is a sin of no small aggravation, being more replete with contempt of God, and ingratitude for his distinguished mercies, than professors of Christianity generally suppose."

Shortly after this event, Moses and Aaron met in the wilderness, after so long a separation. Their faith was mutually strengthened, while they revealed each to the other the communications God had made to their souls while so widely separated. Our devotional feelings are inflamed in a similar manner, when we meet with those who have lived at a distance from us-when we compare the impressions that have been made on our hearts, and the communications of grace that we have received while dwelling in re

mote countries. From their sameness we doubt not of their common origin—we are assured that they proceed from the Father of lights, the God of grace.

The two brethren advance towards Egypt. They exhibit their commission, and work miracles before the elders of Israel, and are joyfully received as messengers from heaven. "The people believed; and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped." Thus Moses was taught that his unbelieving apprehensions were unfounded.

To us also, my brethren, God has often been better than our fears. We have anticipated a thousand difficulties in the discharge of duty-We have undertaken this duty, and these difficulties have vanished. Let us learn wisdom and confidence from the past; and when the call from God is clear, never hesitate to go forward, assured that he can smooth our path before us, and "make even our enemies to be at peace with us."

Here we pause in this history, after presenting to you a contrast which your hearts, Christians, have already anticipated. Moses with difficulty undertook the office of deliverer of his people. Jesus with holy joy flew to the rescue of perishing men. In the counsels of eternity he cried, "Lo, I come; in the volume of the book it is written of me: I delight to do thy will, O God." On the wings of charity he descended from heaven to conduct us to glory-And when he knew that he was to undergo woes inconceivable by mortals, he longed to suffer them for our salvation. He cried, "I have a baptism to be baptized with, and how am I straitened till it be accomplished."

This mighty deliverer has come unto us with the offer of salvation-Let us receive him with suitable emotions. . As much as eternity is superior to time, and heaven to earth, so much should our raptures exceed those of Israel when Moses announced merely temporal deliverance. Let us also bow our heads and worship-Let us cry, "Blessed be the Lord God of Israel, who hath performed the mercy promised to the fathers, and remembered his holy covenant. Hosannah to the Son of David! Blessed be he who has come in the name of the Lord!"

SERMON XX.

LIFE OF MOSES.

No. IV.

EXODUS V-xii. INCLUSIVE.

IN our last lecture we beheld Moses and Aaron, venerable for their years, for their virtues, for the commission given them by the Lord, and for the power that was conferred on them of working the most stupendous miracles, advancing into Egypt to rescue their brethren from oppression, and to conduct them into the land promised to their fathers. Having convinced the elders of Israel that they were divinely authorized, they entered into the presence