It is a remark of some importance, suggested by the language employed by Moses, in his address to God, that great illuminations, and exalted divine favors, do not always prevent the children of God from doing wrong.

Who had enjoyed such divine manifestations as Moses? Or who had such power at a throne of grace? He had often prayed, and, in no recorded instance, had his request been denied. He had sought signal blessings, both for himself and people, and these blessings had been granted. And, hitherto, he had appeared humble, reverential, and confiding. But a surprising change comes over him. He appears arrogant, distrustful, impatient and peevish. To what cause shall this change be referred? Is God less kind? Has the divine aid been in any measure withheld?

It must be admitted that Moses had in charge a restless people. They were continually murmuring; and, so far, the trial of Moses was real and severe. But at this time he bears his trial with less fortitude and patience than usual. He complains: “Wherefore hast thou afflicted thy servant ?" He magnifies his own performances: "Thou layest all the burden of this people on me." He takes too much to himself when he asks: "Whence should I have flesh to give them?" He speaks distrustfully: "I am not able to bear all this people." And, "worst of all, he passionately wishes for death, and prays to be killed, because his life was at that time a little uneasy to him."

"The best," says Henry, "have their infirmities, and sometimes fail to exercise that grace, for which they are eminent." Happy was it for Moses, that God did not "severely mark his fault." Happy for other children of the Most High, that he can "bear long with them." Oh! how often are their prayers any thing but the humble supplications of humble, grateful, and obedient children! How much of that which passes for prayer is only murmuring and complaining the result of a proud and arrogant spirit! The plain

import of which is, that God's dealings are unequal and unkind; that more favor is merited than is shown; that less trouble and trial are deserved than are inflicted.

Said the disciples, "Whence can a man satisfy these men?" as they looked round upon the thousands, which were gathered to hear our Lord in a desert place. "Can God spread a table in the wilderness ?" asks Moses: the man who had seen more of the miracles of God than any other since the fall. What distrust! what unbelief in the power and ability of Him, who measures the waters of the ocean and metes out the heavens. Well did God inquire, "Is the Lord's hand waxed short ?"

Let us do more justice to the power and kindness of God; especially when we approach Him by prayer and supplication; let us reflect that the everlasting God never fainteth, nor groweth weary.

Lord, I forbid this hopeless thought,

This dark, despairing frame,

Rememb'ring what thy hand hath wrought;

Thy hand is still the same.

NUMBERS.

PRAYER OF MOSES FOR MIRIAM.

And Miriam and Aaron spake against Moses, because of the Ethiopian woman, whom he had married; for he had married an Ethiopian woman. And they said, Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us? And the cloud departed from off the tabernacle; and behold, Miriam became leprous, white as snow. -And Moses cried unto the Lord, saying, Ileal her now, O God, I beseech thee.-Numb. xii. 1, 2, 10, 13.

We have just seen the whole nation of Israel leagued together in murmuring against God, for not administering to the full enjoyment of their carnal appetites. Murmuring is

still the subject of our contemplations; but, in the present instance, it is more limited, and falls upon the servant, rather than upon the sovereign; is against Moses, rather than against God.

Miriam and Aaron, sister and brother of Moses, not having been consulted in the choice of the seventy elders, affect to be highly displeased. "Hath the Lord spoken only by Moses?" they significantly and complainingly inquire. Shall he arrogate to himself these important appointments, and put dishonor upon us, who have hitherto been his counsellors?

Such was the jealous and ill-tempered conference between these ambitious, but disappointed relatives of Moses. They are ashamed, however, to make their disappointment a topic of public complaint; since but few, possibly, may be found to sympathize in a matter so personal. They must seize upon something more public; a grievance which will address itself to the nation at large. This they find in connection with some circumstances, not explained, relating to the marriage of Moses with an Ethiopian woman.

But, whatever was the foundation of their complaint against Moses, either as to his wife, or his monopolizing the government, he was inclined to take no notice of it. He had lately been greatly tried by the murmurings of the people; and well might he deem the complainings of Miriam and Aaron ill-timed, as their example was not unlikely to renew the spirit of discontent and mutiny, which had only just been allayed. But being himself meek and forgiving, he was disposed to pass by the wrong which had been done him.

In the more perfect judgment of God, however, theirs was a complaining, which required a prompt and decided rebuke. Accordingly, Moses, Aaron, and Miriam are soon summoned to the door of the tabernacle. Here God addresses the two latter in tones of solemn and pointed censure. At the same time, he takes occasion to pass an encomium on Moses.

which remains on record to his lasting honor

His faithful

ness receives the divine attestation and indorsement; he is insured holy and intimate communion with God; and even "the similitude of the Lord;" or some visible manifestation of the divine glory shall he behold.

Thus, these complainers stand before the Shekinah, or cloudy pillar, at the door of the tabernacle, rebuked. And, in token of the divine anger, the cloud rises, and as it departs, Miriam, who, it seems, was "first in the transgression," becomes leprous, white as snow. "Her foul tongue," says Bp. Hall," is justly punished with a foul face, and her folly, in pretending to rival Moses, is manifest to all."

Had Aaron and Miriam wished to make their confession directly to God, they are, for the present, deprived of an opportunity. The Cloudy Pillar has departed. God will not stay to hear any excuse. Moses may become their mediator; but will he condescend to plead for them, under an injury, which might have caused mutiny throughout the camp of Israel?

Whatever reluctance Aaron might have to appealing to Moses, in behalf of himself and Miriam, there is no other alternative. Indeed, he soon appears to be sensible of his error, and humbled for it. He approaches Moses, whose forgiveness he implores for himself and Miriam; and Moses, at his further instance, intercedes with God, for the removal of Miriam's leprosy. How affectionately and sincerely he prays; prays as one who, from the heart, has forgiven all the wrong done; and who ardently desires, that her transgression may be forgiven, and her grievous and loathsome malady may be removed!

How often are the good reviled? Their conduct, however judicious, is censured; their good name traduced; and their influence designedly undermined, and, if possible, destroyed. And even Christian friends and near relatives are sometimes the authors of unfounded aspersions, and auxiliary to inju

ries, which, but for the overruling providence of God, might blight the fairest prospects of usefulness.

But in such cases, let the example of Moses be imitated, both in temper and conduct. How beautiful the spirit he manifests! how kind the course he adopts! He casts no reproaches; utters no angry denunciations; indulges no revengeful feelings. But in the true spirit of our Lord's gospel injunction, uttered centuries after, he prays for those who had "despitefully" used him.

Such, indeed, are the inculcations of our holy religion. Such the dignified, beautiful, and even sublime conduct of the true children of God. To pass by an insult or injury, in dignified silence, is sufficient to attract the notice and secure the applause of men of the world. But how easy that, in comparison to going to a throne of grace; and there, with a forgiving spirit, truly, and from the heart, imploring rich, lasting blessings upon our calumniators and abusers! This, however, is the law of love; this the injunction of the gospel of Jesus Christ. We cannot say, that even the disciples of Jesus do always fully come up to this standard; at least, not as readily and early as they should do. But there is more forgiveness than the world knows of, or believes, on the part of the truly pious. Nor can I doubt, that when the secrets of the closet shall one day be revealed, it will be known to the honor of religion; to the honor of thousands of Christians, that they prayed; most kindly, most sincerely, most importunately, for enemies. I do not say, that there will not be some sad disclosures; perhaps many, of a different spirit, and of a contrary practice, on the part of some professors of religion. May be, they will ⚫ find, to their surprise, that they had none of the forgiving spirit of Jesus; and that even when they prayed, if they ever did, "forgive us, as we forgive others," they were in truth praying against themselves. But the gospel inculcates forgiveness of enemies, and prayer for them. And it is pleas