in reference to this very matter, (the supply of water in the desert) had for nearly forty years experienced such proofs of the divine providence and care-and because, finally, the guilt was contracted by one whose conversation and deportment would necessarily have so much influence over the minds of the whole nation. Moses, indeed, repeatedly endeavoured to soften the rigour of divine justice, by submission and entreaty. So much had his heart been set on the enjoyment of Canaan, that he often begged, yea, he earnestly prayed, for a remission of the penalty. There is something peculiarly solemn and touching in his petition,- "O Lord God, thou hast begun to show thy servant thy greatness and thy mighty hand, I pray thee let me go over and see the good land," (see it near and not at a distance—see it with my foot on the dear soil, and not only from the top of a mountain in the land of strangers,) "I pray thee let me go over and see the good land that is beyond Jordan,-that goodly mountain and Lebanon." But no! the doom was irrevocable. "The Lord was wroth with me for your sakes,”—¿.e., lest the people should be encouraged to sin, which they would have been if his offence had been overlooked-" and he would not hear me, but said unto me, Let it suffice thee, it is enough; speak no more unto me of this matter." And yet it may appear to you, brethren, that Moses, judging by ourselves, asked nothing unreasonable. It is in fact exceedingly natural to wish to live till we can see our favourite plans finally put in execution, especially if they are not only very dear to our heart, but have been attended with much toil and many obstacles and discouragements, and now seem near to the ac

complishment. But that you perceive was a gratification which was denied to this man of God, in regard to the great object of his earthly existence, the scheme for which he had so long lived and laboured.

Under his faithful guidance Israel have, by God's blessing, braved every difficulty, escaped every peril, vanquished every foe; they have been led on from strength to strength close to the very banks of Jordan, and they have now only to cross it to enter upon the inheritance. Moses would fain see this great work completed. He fondly desires to be a humble witness of the faithfulness of the covenant-keeping God. He wishes to be permitted to mingle his praises with those of the many thousands of Israel when, safe and triumphant on Jordan's western bank, they should raise from Abraham's own land the grateful, joyful acclaim "Unto him who led his people through the wilderness, for his mercy endureth for ever."

These are his desires, and we know that at his entreaty, far greater offenders than he had, before this, been received into favour. Yet it may not be. His sin is forgiven as to the next world, but not as to the present; for his one offence he must die. The grace he had so often obtained for the people is denied to himself, their leader and commander; and thus, like the great Mediator, of whom, (except as to perfect innocence,) he was an eminent type, Moses saved others, himself he cannot save.

Here, then, brethren, reflections crowd upon us. Mark here what a striking illustration you have of the imperfections of human virtue, of the inconsistencies of human character. How often do we read in scripture, how often do we see it exemplified

in life, that the failings of good men are just failings in those very virtues for the exercise of which they were in general most distinguished? Abraham, the father of believers, sins through unbelief. The patient Job gives way to impatience. The intrepid Peter is found a coward. coward. The wise Solomon plays the fool. Moses, the man of God, who was very meek above all the men that were upon the face of the earth, fails under the influence of turbulent passion and ungoverned rage. The holy

Moses, to whom God himself bore this honourable testimony, that he was faithful in all his house, once, and that in circumstances the most sacred and sanctifying, did not sanctify Jehovah in the eyes of the people. What a lesson does this exhibit,—to the bad, of the exceeding sinfulness of sin, and to the good, of humble vigilance and holy circumspection! If the righteous are saved with such difficulty, where, oh where shall the ungodly and sinner appear! Brethren, when you this morning behold such inflexible and unrelenting severity pursuing even to the death one of the dearest and most distinguished of God's children for one transgression, who in this assembly shall presume to make a mock at sin? who dares make a mock at sin? who will think of calling any sin a little sin? Which of us shall dream of washing away his guilt with tears of penitence, or of securing indemnity for the past by obedience in the future? If Moses, the man of God, the friend of God, must die the first death on account of one sin, how shall those of you escape the second death who are living in sin-who are doing evil, only evil, and that continually—whose life is one long protracted offence, one great habitual

transgression, persisted in from the cradle to the grave?

Because Moses seemed to deprive God of his glory, he died without remedy; and we, brethren, have to do with the same God, who showed by the punishment of his favoured servant, that he will be sanctified by all who draw near unto him, and before all the people will He be glorified. "Exalt ye the Lord your God, and worship at his footstool, or he is holy." "Moses and Aaron among his priests, and Samuel amongst them that call upon his name. He spake unto them in the cloudy pillar. Thou answeredst them, O Lord our God; thou wast a God that forgavest them, though thou tookest vengeance of their inventions. Exalt the Lord our God, and worship at his holy hill, for the Lord our God is holy."

2d. Though the death of Moses was penal, yet he died at an advanced age. We are informed at verse 7, "that he was one hundred and twenty years old when he died." If, as is commonly supposed, he was the writer of the 90th psalm, this term of life was unusually long even among his contemporaries, for he there says, "The days of our years are threescore years and ten." And, long before he was called hence, the generation that came out of Egypt with him had perished in the wilderness, while he came to his grave in his full time, even as a shock of corn in his season. Now under a dispensation, when all temporal blessings were regarded as special manifestations of Heaven's favour, this of length of days was esteemed a token from God of good.

But what made the prolongation of Moses' life a blessing was, that it was not attended with the usual

infirmities of old age. We are told at verse 7, "that his eye was not dimmed by reason of his many years, nor was his natural force abated, (literally, his moisture had not failed,) notwithstanding the toils and vicissitudes through which he had passed. Extreme old age is often found to be not a blessing, but a burden; for as Moses himself says in psalm 90th, "If by reason of strength their years be fourscore, yet is their strength labour and sorrow."

Then only is old age a desirable blessing when, as in the case of Moses, it is united with soundness in the bodily faculties and mental powers, and with some capacity of former enjoyment. You wish to live long; you would willingly live always; but you do not think of the probable, nay certain failure of sight or hearing-the decay of memory-the loss of appetite-the reduction of strength-the loss of many friends—the real or imaginary neglect of all, and the many other evils attendant on that forlorn period of man's earthly pilgrimage. You wish to live long, not remembering that the days, if many, must be in some measure evil, and that you will find in them little of the anticipated enjoyment.

Next, however, to the innocent sports of joyous childhood, there cannot be a more pleasing sight than a cheerful and contented happy old age. As the best means of attaining that condition, should God spare you to the period, though you cannot retain at your pleasure the clear-sighted vision and corporal vigour of Moses, yet you may cultivate his meek and equable temper, and not aggravate the natural infirmities of advancing years by jealous moroseness or peevish dis

content.