office and authority excuse themselves in the neglect of a duty, which, if faithfully performed, may be of more avail than the most numerous armies, and the most firmly constructed fortifications?

How many of the presidents of this republic have been praying men? How many of our governors feel it incurnbent on them to pray specifically, ardently, for the people over whom they preside? Who of our generals retire to their tents to hold converse with God, and ask for blessings on the armies which they lead? Emperors, kings, queens, princes-how many of them, in times of national sins, imitate the example of Moses? Yet we learn what such might do, and what blessings they might prove to the nations among whom they dwell, and over whose destinies they preside.

We return again to Moses. He had obtained one important blessing, which conveyed joy and assurance to his heart But, now, there was another blessing-one of a more personal nature, and which, doubtless, was suggestsd by those divine. manifestations, the "Shekinah," the "pillar of cloud by day, and pillar of fire by night;" the "sapphire throne," seen by Moses and the elders of Israel, 24: 10, those different forms in which God had revealed himself. What did these wondrous symbols involve? What lay behind? And were there not brighter glories which mortal eyes might behold? Might he not wish-not to gratify a vain curiosity, but as a means of a more perfect assimilation to God, as such holy communion would contribute to effect-might he not venture to ask, “making one concession an argument for seeking another," a sight of the more unclouded glory of his Maker?

But what was it Moses desired; a sensible manifestation ? some bright and corporeal vision? or, was it a mental apprehension of the divine perfections, as they exist in, and are connected with the spiritual essence of Jehovah ? We should speak with caution on a subject so solemn and

recondite. We may not be positive, but it would seem inat he had in view some visible glory; something which he desired to behold, and which, if his request was granted, he expected to behold with his mortal eye. Who can say that it was not "the brightness of the Father's glory" which he desired to see; "the express image of his person;" some corporeal or visible manifestation of the Messiah-that Mediator, through whom he might have understood the Infinite Father designed to exhibit himself to his saints to all eternity, and

Shed sweet glories on them all?

But, whatever it was that Moses asked, God was pleased to grant, so far as "he had ability to receive it." As to a full, unclouded view of the divine glory, that he could not enjoy, and live. It was a splendor which would overpower; an effulgence which would extinguish life

But, with inexpressible kindness and condescension, God assures him that he shall be favored with a softened view of his glory; not the full view of his face, that no man could see and live, but with a vision of him after he had passed, and which might be denominated his "hinder," or "retiring" glory. That he might see; that he could see; but, even for such a view, he must enter a cleft in the rock, and be shielded by the divine hand. That hand would be removed, when Moses might gaze with safety upon the softened glory of his Maker.

The day following, the prayer of Moses is answered. He ascends the mountain alone. He repairs to the rock, and retires to the cleft. Not an Israelite may be seen, even on the skirt of the mountain; not a beast may touch it, during the solemn and mysterious interview between God and his servant Moses.

Let us not hope to reach the feelings of the favored leader of Israel. A holy awe pervades his soul. A deep, and,

perhaps, oppressive sense of the approaching scene settles on his heart. At length, the hand of Jehovah, probably some cloudy medium, covers the cleft. The insufferable brightness passes. The cloud is withdrawn, and

Let us attempt no further description of the scene. Rather let us join this favored man of God, in the homage he pays, as he bows and worships. Let us unite in the devout and lofty gratitude, which, we may well suppose, bursts from his lips, as he hears—hears for himself; hears for sinning Israel; hears for us, and all mankind—the proclamation so full of goodness and salvation: "The Lord, the Lord God, merciful and gracious," &c. "I will make my goodness to pass before thee," said God. That goodness was love embodied; and, as it passed, it shone in all its native glory, too effulgent for the eye of Moses, except that he saw it retiring.

Thus was Moses preeminently favored. Thus he beheld a "similitude of the Lord," Numb. 12: 6-8; some such view as Elijah had, in after times, near that very spot; some such view as the disciples also enjoyed, in still later days, when Jesus was transfigured before them, and in the presence of Moses and Elijah.

But few of the children of God have been so honored and blessed as was Moses and these other servants of Jesus. The same necessity, perhaps, does not exist for such manifestations in their case, nor are they prepared for them. But there have been many who have enjoyed seasons of delightful, and even rapturous communion with Christ; whose visions of his glory have been ravishing and absorbing; and which, if they have not caused their face to shine, as did that of Moses, have spread moral beauty and loveliness through the soul. Such manifestations some children of God enjoy, while on their journey; and even brighter manifestations, as they draw towards its close. Why should

they not? Why should not Jesus reveal himself to them? They love him purely and ardently. Why should he not bring them into his banqueting-house, and open to them his heart of love? Why, when just entering the Celestial City, should he not come to them? Why not part the vail, and let them look in upon that glorious city, where God shines in one unclouded day, and which is so soon to be their eternal residence? I have seen some such death-beds, where the soul was filled with "joy unspeakable, and full of glory," when it exultingly exclaimed:

Jesus! the vision of thy face

Hath overpowering charms;

Scarce shall I feel death's cold embrace,
With Christ within my arms.

Then, while ye hear my heartstrings break,

How sweet my minutes roll!

A mortal paleness on my cheek,
But glory in my soul!

Oh! how little do men of the world know of the glory of Jesus, or of the joy of communion with him! I wish they could see him as he is sometimes seen by his children; I wish they could realize the bliss which his love imparts. The brightest objects of earth would then fade, and the most intoxicating cup of pleasure would then be easily relinquished. They would not wonder at the holy ecstasy of a dying Payson, nor at the "wonderful glory" seen by a departing Evarts.

NUMBERS.

PRAYER ON REMOVING THE ARK FROM HOREB.

And they departed from the mount of the Lord three days' journey: and the ark of the covenant of the Lord went before them in the three days' journey to search out a resting-place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel.-Numb. x. 33-36.

THE Israelites had abode in the wilderness of Sinai, near the base of Horeb, about a year, 10: 11,12. Deut. 1: 6. But now, by divine direction, they were to renew their journey towards Canaan. Accordingly, the needful preparations were made; the tents were struck and folded; the tabernacle was taken down, and carefully packed for removal. The several tribes were arranged in their divinely designated order; the trumpets sounded an "alarm," and they left "the mount of the Lord," a spot long likely to be remembered by them as the place where they had seen the glory of Jehovah; where they had heard his voice; where they had received his law; where they had entered into covenant with him; and where, to their long and deep sorrow, they had been guilty of the most shameful ingratitude and provoking idolatry.

The "ark of the covenant" went before, being borne on the shoulders of the Levites, who, in their journeyings, were divinely directed to search out suitable places in the desert, on which the tribes were to encamp. The removal of the ark, each morning, was preceded by a solemn prayer; and their coming in, or halting at evening, was sanctified in like manner. The form of morning prayer was: "Rise up, Lord, and let thine enemies be scattered: and let them that hate thee, flee before thee." They were now in a desolate region. but marching towards an enemy's country. It was