cluding the "angel" here spoken of to be the Lord Jesus Christ, who is in Malachi expressly called the "messenger of the covenant,”—a conclusion corroborated by what is said of Moses, "preferring the reproach of Christ"-and by the assumption of the same lofty title "I am" by our glorified Redeemer in his appearance to John, Revelation i. 8. Under what visible similitude Idid the invisible Lord of heaven and earth now appear?

MARY. A flame of fire in the midst of a bush, burning but not consumed.

MAMA. A gracious token that He, who to his enemies is a "consuming fire," is but a "light to lighten his servants, and the glory of his people Israel." Was Moses allowed to approach

the bush?

MARY. No, not too nigh; and he was desired to put off his shoes. Why so, Mama?

MAMA. As an eastern mark of deep reverence, observed in those countries to this day; the feet being there uncovered (as with us the head) in every superior presence. But all human grandeur shrinks into utter insignificance before the overwhelming majesty of that manifestation which caused Moses to veil his face on the ground. At a distance, he could readily and boldly answer, "Here am I;" but no sooner had his feet actu

ally touched the "hallowed ground" of Jehovah's awful presence, than, like Job, he felt his insignificance, and "abhorred himself in dust and ashes." The nearer we draw to God, Mary, the humbler we are sure to grow.

MARY. Mama! I fear Moses was unbelieving as well as humble. He did not want to go at first on God's message.

MAMA. The infirmities of eminent persons, my dear, seem always especially noted in Scripture for our instruction; but it is a striking proof of Moses' humility that the one we are now reading was recorded by himself. An impostor, or even a proud man, would have told us a very different story. What token did God in His condescension hold out to Moses, to confirm his wavering faith?

MARY. That the Israelites, after coming out of Egypt, should serve Him on that mountain.

MAMA. And was this a likely event, think you? or did Horeb lie in the way from Egypt to Canaan?

MARY. I don't know.

MAMA. Quite the reverse; and nothing less miraculous than the passage of the Red Sea could have placed it in their devious path. Look at your map of Palestine when you have done reading, and you will see what I mean.

MARY. Mama, what could Moses mean by asking what name he should call the only true God by? Did the Israelites worship any other?

MAMA. It has been feared they did, living so long in the midst of a people "wholly given to idolatry;" and with as many names for their senseless deities as there were created things to deify and adore. It was to correct this shameful abuse, that the incommunicable name, expressive of eternal self-existence, was assumed by God in his message to his people: uniting and softening it with endearing condescension, by the more special adjuncts of the "God of Abraham, and Isaac, and Jacob." Remember, Mary, whenever, throughout your Bible, "The LORD" occurs in capital letters, it always signifies the awful and mysterious name "Jehovah." Think on the burning bush, and reverence it accordingly. What was the gracious promise thus solemnly announced and sanctioned ?

MARY. That God would bring the Israelites into the land of the Canaanites-" a land flowing with milk and honey."

MAMA. Was this promise then first made? MARY. Oh! no Mama, only repeated. It was first made to Abraham, Isaac and Jacob.

MAMA. You see then with what propriety it was attested by God, as the God of those believ

ing patriarchs. But how was this desirable object to be accomplished? Was it to be done in the first instance by Almighty power?

MARY. NO. They were to ask leave of Pharaoh to go three days' journey into the wilderness, to worship their God. But God knew Pharaoh would not let them go. It was only to try him.

MAMA. Yes; and to justify by his obstinate refusals the ultimate vengeance of Jehovah, who, we may gather, had in view, in his "wonders upon Egypt," besides the emancipation of Israel (which He could easily have accomplished otherwise,) the vindication of his own Majesty on a nation of idolaters, and their degrading deities. This we shall see when we come to the "plagues;" every one of them aimed at some Egyptian superstition.

MARY. Mama! it seems hardly fair that the Israelites should "borrow" things from the Egyptians, when they never meant to come back and return them. God could hardly mean that.

MAMA. No, my dear; the mistake arises from mistranslation. The word cannot signify to borrow, as commentators say the same is used in that verse of the Psalms, “Ask of me, and I will give thee the heathen for an inheritance," where "borrow" would make the passage blasphemous nonsense.

It should be rendered " ex

act, or demand," and denotes, (what afterwards happened), that the Israelites should be bribed by presents of all or more than they asked, to rid the terrified Egyptians of their disastrous presence. Those who had laboured so many centuries-unrecompensed save by injuries-for their taskmasters, might well be authorized to levy, in the shape of a contribution, some part of their withheld wages.

The next chapter begins with the continued incredulity of Moses, and God's continued longsuffering under it. Mary, would a human su perior have testified one-tenth of the forbearance of the "King of kings, and Lord of lords?" And does the object of such Divine patience, always, like meek Moses, endeavour to imitate it towards his fellow-worms? No! Fresh from the footstool of his indulgent Lord, he takes his erring brother "by the throat, saying, pay me that thou owest." Of all persuasives to forgiveness among men, surely the daily sum of outrage on the patience of God, is the most unanswerable! By what miracle did he vouchsafe to encourage the doubting Moses?

MARY. By turning his rod into a serpent. I suppose Mama, he would be able to do this again, else it could not convince the Israelites.

MAMA. Yes. We shall find it repeated ere