This victory at first displays itself in him, by his refusing to be called or treated as the son of Pharaoh's daughter (Heb. xi. 24). This is an exceedingly beautiful notice of his faith. It lets us very much into the intimacies of his mind and daily walk among men. He was not ashamed, as it were, to own his origin and early history; the loathing of his person, cast out as he was in the day that he was born, and that all his goodly estate was through the adoption of a foundling by the king's daughter. "By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter." This passage from Hebrews, suggests the thought, that he may have checked the servants and officers of the palace in their disposition to flatter him with his titles and distinctions.

This was indeed beautiful. This was above nature. This was victory over "the pride of life." This was a lovely instance of self-emptying, of making one-self of no reputation. This was precious moral virtue in the soul of one who is said to have esteemed "the reproach of Christ."

Then he went out from the palace, and looked amid the brick-kilns on the burthens of his brethren (Ex. ii. 11). This was the second stage in his life of devotedness and single-heartedness, while he was in Egypt, and all external things were against him. "It came into his heart," we are told, to do this (Acts vii. 23). And it is well, and the fruit is pleasant, when affection is the parent of service.

Such was the man Moses in the midst of Egypt and Egypt's temptations and hindrances. The place was barren of all help for a soul that walked with God.

Moses flourished there. In affection and service, in sympathy with the saints, and in triumph over the world, his standing and his course were beautiful.

But in process of time he is driven thence, and the outward scene entirely changes. In Ex. iii. we find him in the bosom of a happy godly household. He has his venerable father-in-law a worshipper of God-his wife and his children, and he tends a flock at the borders of the mount of God. This was retirement in Midian to Moses, the contrast of the late scenery around him in Egypt.

It was rather the Church than the world. He was now helped from without, instead of being hindered.

This is what we all experience at this time. Our external condition is for us.

a family at the mount of God.

We are in the bosom of

We have got into easy

Church circumstances. There are none to make us afraid. But all this is not necessarily good.

either good for us, or evil for us, according as it is used by us. Such atmosphere is either healthful or relaxing, according as we walk in it.

Moses so used it as to find it relaxing. He is not the man in Ex. iii. that he had been in Ex. ii. The contrast is very exact. He is invited to look on the afflictions of his brethren a second time. But he is full of reserve and reluctance-hard to be moved. And why is this? His brethren are the same-his own flesh and blood still-his father's children; and their burthens and griefs are just as heavy and severe as ever And beside, he has greater encouragement to look now than he had then. He has the sympathy of the LORD now with those afflictions of Israel, expressed,

or conveyed to him, in the affecting vision of the burning bush. And he is invited into this holy service by the voice of the LORD from the midst of it.

Why, then, this reserve or reluctance? The atmosphere of Midian had proved relaxing. Egypt had presented difficulties, and he was wakeful, spiritual, and ener getic, in the midst of them. Midian had afforded external religious advantages, and he had (insensibly perhaps) become easy and slumbering over an unfed lamp. The shifts and reasonings of unbelief, as well as the patient unupbraiding grace of God, may be strikingly marked in the communion of the LORD and His servant here. The first argument of the reluctant heart of Moses is drawn from himself. "Who am I," says he," that I should go unto Pharaoh?" The insignificance and feebleness of his person, he assumes, pray to have him excused.

God answers this without a rebuke; but tells him that he may forget himself altogether, for that He will be with him.

Unbelief, then, draws its plea from the Lord, assuming, as it were, that there had been some indistinctness in the present divine manifestation. If thou be the Christ, tell us plainly." Gideon was in this mind in Judges vi. 17; and the Baptist, in his measure, in Matt. xi. 3.

But the Lord answers this likewise, without a rebuke, brightly revealing to His servant all the strength and goodness that awaited him, in the path He was now setting before him.

Moses is still slow of heart; and in the shifts of unbelief, draws his third objection from the people, saying

to the Lord, "they will not believe me, nor hearken unto my voice" (Ex. iv. 1).

Still does the Lord wait, unupbraiding; and gives signs and wonders, which shall constrain the people to receive him.

Can Moses be reluctant still? Yes; unbelief has resources still. He insinuates that all his present communion with the Lord had not profited him; but had left him just the man it had found him. "O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken to thy servant" (Ex. iv. 10).

Can the Lord be unupbraiding still? Yes; this personal slight and indignity, as we may call it, awakens no rebuke. "I will be with thy mouth," is the divine answer (ver. 12).

But, now, unbelief has no more acquirements. The weapons of its warfare have been foiled, the arrows of its quiver all spent. Naked, undisguised, unsheltered, inexcusable unbelief, the deep departure of the heart from the service of God, stands open in its shame. "O my Lord, send, I pray Thee, by the hand of him whom Thou wilt send." Then, but not till then, the anger of the Lord was kindled; and Moses may learn, in Aaron sharing the burthen and the honour with him, what unbelief had now cost him, and what he had lost by a heart slow and unready to wait on the Lord's

business.

We know our own poor hearts too well to wonder at this, beloved, or to look at Moses alone in such folly.

We should speak to our Father about our brethren, and to our brethren about our Father.

"THE CLOSET."

MATT. vi. 6.

WHILST there is a very broad line, which all seem to recognize, between the holiness which becometh the house of the Lord, and the careless laxity of worldly morality; there is, nevertheless, much difficulty in following on "the narrow path which leadeth unto life." The farther we advance the narrower apparently it becomes. "See that ye walk circumspectly-not as fools, but as wise-redeeming the time because the days are evil. Wherefore, be ye not unwise, but understanding what the will of the Lord is." Such a precept as this shows that there is difficulty, even in the very bosom of the Church, to walk before God unto all well-pleasing.

When one is brought to the knowledge of the Lord and Saviour Jesus Christ, there is an easy and natural severance from old associations, quite enough to make the world mark the change, and to "think it strange that they run not with them to the same excess of riot." But this cannot satisfy the renewed soul; it has its cravings, and finds these cravings in measure answered by the new association into which it is brought the Church of the living God calls forth its sympathies and interests. But even here there is danger, lest we only change one association for another, and do not recognize that, blessed as the fellowship of Christians is, it becomes degraded and spoilt if it be not taken as secondary to secret "fellowship with the Father and His Son Jesus Christ." There is a very strong social element in the Church of God, but in order

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