ment in the prosecution of it. At almost every step, he looks to see, as it were, a lion in his way; and considers himself not duly supported, if things are permitted, though but for a moment, to go against him. But God is wont frequently to ordain, that the affairs which are to succeed best in the end, shall, in their beginning, appear to fail, or grow worse. The case proposed exemplifies both these remarks. His proclamation unto Pharaoh of the message, with which he had been charged " Thus "saith the Lord God of Israel, Let my people

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go, that they may hold a feast unto me in the "wilderness," (Exod. v. 1.)-produced immediately the opposite effect to that, which Moses thought should have resulted from it. The people, on whose behalf he had been commissioned, were straightway afflicted more grievously than before. Not only did they obtain no release, but, on the contrary, an oppressive addition to their labour. That they might not

dream of going free,

have time so much as to Pharaoh commanded, the same day, the officers of the people, and their taskmasters, saying, "Ye shall no more give the people straw to "make them brick, as heretofore: let them go "and gather straw for themselves. And the " tale of the bricks, which they did make here"tofore, ye shall lay upon them; ye shall not

"diminish ought thereof." And when they complained of the hardship, that they were beaten for not performing what, by this commandment, had become an impossible task, the tyrant answered them, "Go, and work; for "there shall no straw be given you, yet shall "ye deliver the tale of bricks." Wherefore, seeing themselves in such an evil case, and meeting Moses and Aaron in the way, they reproached them with having in a great measure occasioned it: "The Lord," they exclaimed, "look upon you, and judge; because 66 ye have made our savour to be abhorred in "the eyes of Pharaoh, and in the eyes of his "servants, to put a sword in their hand to slay us." (Exod. v. 6, et seq.) Upon this, Moses, being naturally dispirited by so inauspicious a commencement of his undertaking, and finding himself an object of dislike with his brethren, scarcely less than with Pharaoh, relapsed into fearfulness and despondency. Forgetting that which the Lord had told him before, "I am sure that the king of "Egypt will not let you go, no, not by a "mighty hand. And I will stretch out my

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hand, and smite Egypt with all my wonders "which I will do in the midst thereof: and after that he will let you go;" (Exod. iii. 19, 20.) forgetting alike the warning and the

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encouragement contained in this previous declaration, he broke forth, as one entitled to expostulate and complain on the very first unfavourable occurrence. "Moses returned unto "the Lord, and said, Lord, wherefore hast "Thou so evil-entreated this people? why is "it that Thou hast sent me? for since I came "to Pharaoh to speak in Thy name, he hath "done evil to this people; neither hast Thou "delivered Thy people at all."

Such were the circumstances which, operating on the natural disposition of Moses, induced him to speak as recorded in the text. He had the mortification to perceive, that, although God had positively sent him to be their deliverer, his brethren, the Israelites, were hitherto rather injured, than relieved, by means of his interference for them. Accordingly, he gave vent to his feelings in language which sounds hardly becoming, when we consider to whom he addressed it; but which the Lord, who knoweth our infirmities, condescended graciously to allow, without any manifestation of displeasure. Here now let us pause, and examine whether these complaining words might not, with a nearly equal propriety, and under circumstances in many points resembling the above, be uttered respecting mankind in general, who are by nature servants of sin.

That mankind are such by nature, I need not stay to prove. Of this truth both observation and experience may convince those, who have failed to learn it by the word of God. Regard we, then, our fallen race lying helpless in the bondage of corruption, after the manner of the Israelites in Egypt. As the Egyptians grievously oppressed the children of Israel, in like fashion does sin constrain its servants "to

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serve with rigour," and make "their lives "bitter with hard bondage." (Exod. i. 13, 14.) Regard we also "a Prophet raised up among "them, like unto Moses," (Acts iii. 22.) to be their Deliverer. God, who is the God not more of the Jews than of the Gentiles, having seen the affliction of mankind in the world, serving divers lusts and passions, and under subjection to the powers of darkness, hath indeed sent a greater than Moses, even His own Son, to redeem them. "This man," saith the apostle to the Hebrews, "was counted worthy "of more honour than Moses;" (Heb. iii. 3.) He was God manifest in the flesh, and therefore can have been likened unto Moses, only from the similarity between their respective missions.

What, however, were the immediate consequences of the ministry of this more mighty Deliverer? When He came, and (as the pro

phet had foretold of Him) preached deliverance" to the captives, and the opening of the "prison to them that were bound," (Isa. lxi. 1.) did all who heard Him find themselves at once enlarged, and restored to the enjoyment of freedom? Did the chains of sin instantly drop off at His bidding? and did the prince of this world, who was the tyrant that oppressed them, suffer them to go in peace, and to serve the Lord their God? Such was not the general case with those, unto whom Jesus Christ personally appeared, as the messenger of spiritual liberty: nor is it now the case with the larger number of mankind, unto whom that precious benefit is proclaimed by His written Gospel and Ministers. Rather may we observe, that, like Pharaoh, when Moses spake with the Israelites about forsaking his service, and called on him to let them depart, the oppressor of men's souls is commonly moved, by every hope which is set before them of deliverance, and by every desire which they evince to obtain it, to make their state more grievous, and to lay on them heavier burdens: he usually deals with them, as with rebellious servants, when they shew a mind to break his yoke from off their necks; and sets himself instantly to crush the rising spirit of freedom, which would lead them forth in the paths of righteousness and life.