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!"

HISTORY OF MOSES.

LECTURE V.

And he said, I beseech thee, show me thy glory.

EXODUS XXXiii. 18.

THE greater progress any one has made in science, the deeper must be his conviction of his own ignorance and imperfection; and the higher our attainments in religion, the stronger is the impression of our infinite distance from God. A little knowledge puffeth up; but modesty and humility are the constant attendants on profound wisdom. Thoughtless men make light of the name, the house, the day of God; but angels "cover their faces with their wings," when they approach his awful presence. Human friendship admits of freedom and familiarity; but while the great Jehovah condescends to "dwell with man upon earth, even with him who is of a contrite and humble spirit;" he permits us not to forget, that he is "the high and lofty One, that inhabiteth eternity, whose name is holy." Are we elevated, as on eagle's wings, up to the eternal throne? It is only that we may feel the hand which supports our flight, and discern our own darkness by that "light which is inaccessible and full of glory." Abraham, the friend of God, in the highest intimacy of that honourable character, loses not for a moment the sense of his distance and dependence; "Behold now I have taken upon me to speak unto the Lord, which am but dust and ashes,”

Gen. xviii. 27. "O let not the Lord be angry, and I will speak but this once." A voice from heaven reaches his ears, saying, "Fear not, Abram: I am thy shield, and thy exceeding great reward," Gen. xv. 1. And that instant we behold him prostrate, with his face to the ground. Moses, the friend of God, to whom Jehovah revealed more of himself than to any other man, is still but in the outer court of the habitation where God dwells. What he knows has only created a thirst for knowledge; what he has seen has but inspired an earnest desire of 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 resulted-New, 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.

Joshua, the son of Nun, who was destined to make so distinguished a figure, and to act 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." Verse 11. 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?

It is pleasing to look forward to this good man's latter end, and to observe a career of glory supported and adorned by piety; a youth of seriousness, fidelity and usefulness, ripening into an advanced life of reputation and usefulness; declining into an old age of tranquillity, vigour and joy; and closing in the wellgrounded hope of immortality. 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 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 rising 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 yielding the subjection becoming an inferior; in 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 affection, decency and discretion are daily sacrificed on the altar of pride, selfishness, avarice and ambition.

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," Verse 14. 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 seen nothing of the divine glory in the bush at Horeb, which burned, but was not consumed; as if the awful glories of Sinai had been nothing; as if God had not spoken to him in the tabernacle of the congregation, face to face, "as a man to his friend;" he continues to entreat, "Lord, show me thy Glory!" My friends, if you can rest satisfied with what you know of God, it is a melancholly 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 ut