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who has ransomed that life back again at so rich a price; and to Him whose office it is, and whose delight it will be when you seek Him with your whole heart, to prepare you, by his sanctifying grace, for a better, a happier, an endless life in heaven. The habit of observing the works of God in a religious spirit is one that tends to make life happier, by increasing its pleasures, and lightening its burdens. I wish this habit to be found in you, that it may have this good effect. May God bless it to this end, that it may help in leading you to rejoice with Israel in Him that made you, and with the children of Zion to be joyful in their King, Ps. cxlix. 2. But we must know Him before we can

rejoice in Him. This King of Zion is also the King and God of Nature, of Providence, and of Grace. If you, therefore, become wise to observe the works of his hand in nature and in providence, it will greatly help you to understand his loving kindness in his kingdom of grace, Ps. cvii. 43. Then, with the Psalmist, it will be your privilege and joy to publish his praise with the voice of thanksgiving, and tell of all his wondrous works (Ps. xxvi. 7, 8); you will love the habitation of his house, and in the congregations of his people your heart will bless and praise Him for "his wonderful works to the children of men." M. TU.

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Fight implies enemies, -the world, the devil,-worst of all our own evil hearts. We have to fight against, or resist temptations to idleness, disobedience to parents, foolish talking, neglect of prayer, and reading God's Word, and evil company. Oh! how hard all these are to fight against!

What weapons can we use? God has told us in his Word; we find the armour of God described in Ephesians vi. The chief weapon is prayer, earnest, secret prayer :—

"Satan trembles when he sees,

The weakest saint upon his knees." It is a good fight; we have good weapons, as we have seen; a good Captain, even Jesus. He has fought for us, and He will fight in us. And a good cause, for we are fighting for the life of our soul. It is a fight of faith, for our

enemies are unseen, our weapons unseen, and our Captain unseen; and therefore the people of the world often ridicule us.

But if we thus fight, we are sure of victory; our Captain, Jesus, never knew of defeat, and we are "more than conquerors, through Him who loved us." Paul could say, "I have fought the good fight," and he looked with joy to the "crown of righteousness" laid up for him.

Will you not be good soldiers of Christ? You have many of you made a profession that you are such in your confirmation. Strive to live as God's children should. Be an example in the school, and in your families, and think each day of our motto for this year, "Fight the good fight of faith." Marian.

LESSONS ON THE TYPES.

THE TYPE.-BONDAGE IN EGYPT AND DELIVERANCE.

GOD's dealings with Israel were not only significant in themselves, but also typical in many points of his dealings with the Universal Church. God had marked out this nation, and promised them a land, in the days of their feebleness and fewness, Ps. cv. 8--12. See Lessons on "The Chosen Race," and "The Promised Land." It was part of his all-wise plan that they should find an asylum in Egypt, whilst they grew from a small tribe into a numerous nation; it was equally his purpose that they should not remain in Egypt, and this Exodus (or departure) was brought about by the very attempts of their enemies; as He will overrule all efforts of ungodly men to defeat his will.

I. Note THE PLACE, Egypt. It was God's own appointed home for them, but only a TEMPORARY one-more a resting-place than a home: see the predictions in Gen. xv. 13, 16, xlvi. 3, 4, 1. 24, 25. At first a pleasant and safe refuge, Gen. xlv. 16-20, it became a prison, and a "house of bondage" or slavery, for :

II. Note THE BONDAGE of Egypt. It was MERCILESS Ex. i. 13, 14; for instance, the unreasonable command in Ex. v. 17-18, and the cruel slaughter of the male children, Ex. i. 22. It seemed also HOPELESS. Under its weight, faith and hope alike seemed to die, compare Ex. v. 19-23; and, but for Divine help, the Israelites would never have gained their freedom. And it was inflicted intentionally to defeat God's purpose, as soon as Pharaoh knew of it: see Ex. v. 2; vii. 23. But, III. Note THE DELIVERANCE. It was GOD'S DOING, Ps. cvi. 8-10; His hand alone could quell the enemy's pride; and HE it was that brought Israel out. The failure of the first message. Ex. v. 23, and the many breaches of promise as soon as the plagues were removed, Ex. viii. 15, 32; ix. 7 &c., only showed that it was a wilful resistance of man against God, Compare Ex. ix. 15–17. And it ended as all such struggles must, in the deliverance being COMPLETE. The Israelites were never forced back, nor did one enemy of that race remain to disturb them, Ps. cvi. 9-11.

THE CONNECTION.

This is not to be proved by direct Scripture authority, but rests on analogy. If the Promised Land be a typical inheritance of a typical Chosen Race, their deliverance seems equally typical. But in one point the type is imperfect; the Israelites left all their Egyptian foes dead at the Red Sea-the Christian's foes continue to harass him all his life; and from one sort of bondage, the liability to death, he is not free, Rom. viii. 21, compare also Gal. iv. 25. But in its main features it is correct: Christian believers are FREE, and HAVE, not will have redemption, John viii. 32; Rom. vi. 18; Ephes. i. 7.

THE ANTITYPE.-GOSPEL FREEDOM FROM SIN'S BONDAGE.

I. THE PLACE: the unconverted world, once pure and happy, now, too polluted to be a Christian's home, Micah ii, 10, though by God's ordinance. It is the imperfection of this type that the Christian lives yet in the world, though spiritually, he has come out" of it.

II. THE BONDAGE: MERCILESS-for what are the wages of sin? Rom. vi. 23, and even the present pleasures, so called, are really a delusion: and HOPELESS for no man could ever yet deliver himself: Jer. xiii. 23. See in Rom. vii. 19-24, how this bondage clings even to the redeemed believer, until he reaches HOME.

III. THE DELIVERANCE, EFFECTED ONLY BY DIVINE POWER: Ephes. ii. 3-5, 8; John vi. 44, 65; Rom. v. 6, and COMPLETE. As long as the Christian lives, he will be harassed, but never more subdued or enslaved: see the glorious promises in John x. 28, 29; xvii. 12; xviii. 9; Heb. vii. 25; Rom. vi. 14; vii. 25; 1 Cor. xv. 5 7.

THE TYPE.-MOSES THE RULER AND PROPHET.

BOTH the Character and the Office of Moses were so eminent, and of such high importance to the Jews as to deserve our most careful study; more than can be given in one Lesson. He was on Scripture authority the Typical leader of a Typical Race; to speak for God to them (the real meaning of the word Prophetj and their champion: also God's instrument in moulding the character of the nation. There are also minor points of great interest, in which the history of Moses coincided with that of our Lord- such as his early danger of death through a cruel king—his shelter-his choice of a humble lot; and others.

I. AS A RULER, Moses possessed all the power of a King, a name actually bestowed on him in one passage: Deut. xxxiii. 5. Twice was his authority dieputed, but his claims were divinely vindicated, and the rebellion stopped at the cost of great punishment: Numbers xii.; xvi. Thus his authority was distinctly shown to be FROM GOD, as promised, Ex. iii. 10, 12.

And it was wielded constantly FOR THE GOOD OF THE NATION, in noble disregard of self-indulgence and self-interest, comp. Ex. xviii. 13, 18; xxxii. 10—13. II. AS A PROPHET, Moses was also signally honoured. He did indeed fulfil that title, speaking IN GOD'S NAME, and FOR HIM. This, certainly includes the miraculous power of foretelling future events, but that was only one part of the whole work. Moses claimed for himself that Title: Deut. xviii. 15, 18; and his whole life, from his return from Midian, became one signal message from God.

In the usual limited sense of the word he was a Prophet, foretelling the coming of the Messiah (in the passage just quoted) and the future fortunes of the Jewish race: Lev. xxvi. ; xxviii. ; xxx.; xxxiii.

In the wider sense of the word he delivered God's will, and declared God's attributes to the nation: the first, for instance in Ex. xx.; the second in Exodus iv. 30, 31; vi. 9; xv. 2, 3, 6, 7, 11–13; xxxiv. 5-7, 32; Deut. i. 31; iv. 24, 34; vi. 1; vii. 7, 8; viii. 5; x. 17—21, and many other passages which display God's Power, Holiness, Wisdom, Faithfulness, and Love. Thus his inspired writings have now been, for 3,000 years, the study and delight of God's people.

THE CONNECTION.

This rests on clear authority-"like unto me," Deut. xviii. 18; and we also find St. Paul tracing analogy (by contrast) between Moses and our Lord, in Heb. iii. 2, 6.

THE ANTITYPE.-CHRIST, KING AND PROPHET.

I. Christ A KING and Ruler, though even many of "his own" acknowledged Him not as such. The angels, the Magi, Nathanael, the disciples, all called Him King; Luke ii. 11; Matt. ii. 2; John i. 49; xii. 13; and He claimed the title for Himself, Matt. xxvii. 11; though at the same time disclaiming mere earthly royalty John xviii, 33–36. Those who deny his Royalty must perish, Ps. ii. ; Luke xix. 27; Heb. x. 13.

As Man, Christ received that Kingdom, though as God, He possesses it of Himself: Ps. ii. 6; John xvii. 5, 24; Acts v. 31.

And He exercises it FOR THE GOOD OF HIS PEOPLE, whose every blessing and every hope come through and from Him. See for instance, Matt. x. 31, 33, 41 42; John x. 28; xiv. 1—3; xvii. 12, 24 (“I WILL”).

II. Christ is ▲ PROPHET: in the limited sense of the word, as for instance foretelling the destruction of Jerusalem, Luke xix. 41-44; the death of Peter, John xxi. 18, 19; and his own Resurrection, John ii. 19—22: and in the wider sense as revealing God's Will and displaying God's Attributes. able words of John xvii. 26, and Matt. xi. 27. have known nothing rightly of God: they that tion, John xiv. 9.

Note the remarkThey that know nothing of Christ know Christ, are wise unto salva

THE TYPE.-MOSES THE MEDIATOR.

GOD who chose Moses as the Ruler of his People (Ex. iii. 10) and gave him authority to speak on his behalf (Ex iii. 16, 17; iv. 5) endued him also with such eminent grace in his own heart, that there is scarcely another Scripture Character so blameless and so worthy of affectionate regard. Let us note in this Lesson some which form part of his character as A MEDIATOR, that is a person who stands between others for the purpose of RECONCILING them, and who (to effect this) must have some influence or even authority with both parties. Any one without such influence may intercede for another, but to mediate implies an acknowledged

OFFICE.

Note then, I. Moses' OFFICE AS MEDIATOR, an office bestowed on him by God Gal. iii. 19 (and see the word "chosen" in Ps. cvi. 23, chosen that is, for that, very purpose, beside others, to stand in the gap for Israel). Job had felt the want of some one to stand between God and himself; Job ix. 32, 33, and for his chosen people God in mercy provided the Mediator. Through Moses God delivered his will to the Israelites, Ex. iii. 14; xix. 3; xxiv. 2, and through Moses the wants and sorrows of the people were laid before God. God put special honour on Moses, as if to invest him with authority and grace for such an office, Ex. xxxiii. 11; Num. xii. 6-8; Deut. xxxiv. 10, 12.

II. Moses' QUALIFICATIONS FOR THE OFFICE. Many men fail in the duties of their station-others intrude beyond :-Moses, Divinely appointed, lived up to his privileges and responsibilities. The most noted instances of his intercession are in Ex. xxxii. 30—34; xxxiii. 12-17; but, continually we meet with occasions on which Moses pleaded for his people. He showed PATRIOTISM, a justifiable love for a nation that God had blessed; (compare his evident glowing joy in Israel's privileges, Deut, iv. 34; xxxiii. 26—29), and a love that extinguished all selfish ambition, Num. xiv. 11, 12, 19; Ex. xxxii. 32. And he showed great FAITH, trusting that God could and would, fulfil every word of his promises.

THE CONNECTION.

This is clearly set forth in Gal. iii. 19, compared with Heb. viii. 6. The Law was the first and imperfect Covenant, put in Moses' hands to deliver: the Gospel was the second and more glorious Covenant (Heb. viii. 8—10) also put into the hands of a Mediator, Christ Jesus; Heb. ix. 15; xii. 24.

THE ANTITYPE.-CHRIST THE MEDIATOR.

I. HIS OFFICE to which he was appointed by God the Father: see verses just quoted; also Gal. iv. 5, (God sent his Son), compare also Ps. ii. 12, and Heb. ▼ 4, 5, Mediation being part of the Priest's work.

II. HIS QUALIFICATIONS.-Was ever LOVE like His? Moses was willing to suffer for his people-Christ DID suffer (for others) even the wrath of God: and that love was shown (as"Moses' love in some faint likeness was) to enemies-to those who repaid it by hatred: Rom. v. 10; Coloss. i. 21; and note one instance on this point in Luke xix. 41-44.

Was ever FAITH like his ? for we may call John x. 28, 29, and xvii. 24, the language of unwavering Faith in God's purposes and power.

Christ speaks for God to us, as "the Word" of God: He speaks for us to God, as "the Word" "made flesh," dwelling with us: and it is impossible that His mediation can fail.

THE TYPE. THE BURNING BUSH.

THE preceding Lessons have set forth the character of the man whom God commissioned to deliver his people; this one presents the first delivery of that commission; and we should look with deep interest on the means God employed to impress Moses with the nature of his work, and with the truths that would sustain him in it. There is little doubt but that the burning bush was a type of Israel in Egypt,-thus a type of a type, inasmuch as Israel was a type of God's Universal Church. The course of our Lessons leads us to the latter and wider application of the subject.

I. There was APPARENT DANGER.-The bush burned with fire, Ex. iii. 2, and, unlike the herbage of our moist climate, the dried shrubs or grasses of that sunburnt soil are liable to such destruction; and a fire will often sweep on for miles unchecked, kindled perhaps by a chance spark from a traveller. But

II. There was SAFETY IN THE MIDST OF THE DANGER.-The fire wrapt all the bush in its flame, but not a particle of the bush perished; the devouring element raged in vain, and the very laws of Nature were suspended," the bush was not consumed."

It was a "great sight," strange and unaccountable; but the wonder of Moses was soon at an end; for there was One "that dwelt in the bush," Deut. xxxiii. 16, whose presence thus made sensible, made the spot "holy ground," Ex. iii. 5.

THE CONNECTION.

The charge given to Moses forms no part of our present Lesson-we have to do with what we may humbly imagine to have been God's intention in this outward typical representation: and in this we have no certain warrant of Scripture, but are left to seek for an analogy in keeping with the whole subject. Such is not difficult to find. Texts that compare affliction, and especially PERSECUTION, to

fire, are numerous. See Ps. lxvi. 12; Prov. xvi. 27; Is. xxiv. 15; xliii. 2; Jer. li, 58; Lam. ii. 3; Zech. xiii. 9; Mal. iii. 2. And thus our thoughts are led at once to the Church of God (Israel THEN—the Universal Church NOW), the object of all ungodly persecutions, whether from men, or raised up by Satan (Rev. xii. 12).

THE ANTITYPE.-GOD'S CHURCH IN THE WORLD.

I. That Church is APPARENTLY IN GREAT DANGER.-It always has been so, from the day that Cain slew Abel, the first who shed his blood for Religion. See the long list of Old Testament sufferings displayed in Heb. xi. Especially note the sufferings of the Israelites at the time, Ex. i. 11. Also other periods of great danger, when ungodly men seemed about to destroy the Church utterly; as in Hezekiah's days, 2 Kings xix.; Is. lix.; lxiv.; Ahab's, 1 Kings xviii. 13; xix. 14; Jeremiah's, Lament. i., ii., iii. Note again the same fact in cases of individuals like Job, David, Peter, and Paul, men constantly under attacks from men or Satan. Modern history will supply similar cases. But

II. There is SAFETY IN THE MIDST OF DANGER.-God never did and never

will let his Church perish. It must pass through the fires, to try, to purify, to cleanse it; but neither the fire of affliction nor persecution has ever destroyed one single soul. Even in temporal matters God has over and over again interposed (as for David and Job); but though He may not always see fit to do this, yet spiritually his Church shall never perish, Matt. xvi. 18; John x. 28, 29; Luke xxii. 52.

WHY IS IT SO SAFE? BECAUSE GOD DWELLS IN THE BURNING BUSH.

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