each one of the points in the character described here, "Able men, fearing God, men of truth, hating covetousness." Much is said in Scripture concerning the great sin of unrighteous judges. And the unrighteous judgments of men are often placed in contrast with the righteous judgments of God. So it is in the lxxxii. Psalm, where it is said, "God standeth in the congregation of the mighty, he judgeth among gods (or princes, or rulers). How long will ye judge unjustly, and accept the persons of the wicked? Defend the poor and fatherless, do justice to the afflicted and needy." The Psalm ends thus, "Arise, O God, judge the earth: for thou shalt inherit all nations." Two chief reasons there are why much stress should be laid on these evils. One is, that rulers and judges have great power and great opportunity for evil or good. They are, as it were, in the place of God. They should be dealers of justice, rendering justice to all without respect of persons. Then again, such warning against injustice shows how God careth for the poor. He would have them receive as much justice as those who are rich, and may be able to pay for it. Hence in the description of the reign of Christ, when "the saints shall reign with Him," when the "twelve apostles shall judge the twelve tribes," when

"the saints shall judge the earth;" and the Lord "shall make princes in all the earth," great stress is laid on the righteousness of the govern ment of those days. So among other places the eleventh chapter of Isaiah foretells, “He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears; but with righteousness shall He judge the poor, and reprove with equity for the meek of the earth." We find the same description in the seventy-second Psalm, a prophecy of the reign of Christ.

It is also said in another place of Christ, "When I shall receive the congregation, I will judge uprightly." (Psalm lxxv. 2.)

That will be a glorious time indeed, when a redeemed earth shall no longer groan under the weight of iniquity and injustice, but "the Lord shall be King over all the earth." But meantime let us remember, those who shall live and reign in glory with the Redeemer then, must now be partakers of that grace which makes them "fear God, men of truth, hating covetousness."

PRAYER.

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O Almighty God, who didst order all the events in the life of thy servant Moses, and gavest him to be the leader of thy peograce ple! Look upon me with the same love, and order my path. Thou hast given me a work to do. I would follow after holiness, I would occupy the talent thou hast given me. would serve the Lord Jesus, and do good to His people. For these things give me grace. Give me heavenly wisdom and guidance. Put thy fear and love in my heart. Strengthen me to the right performance of every duty. Grant that, like thy servant of old, I may be found faithful in all thy house.

Lord, let me know more of Christ as my High Priest. May I rejoice in His complete sacrifice for sin. Blessed and exalted Jesus! purge my conscience from dead works by thy blood, to serve the living God. Let thy intercession be made in my behalf!

that my faith fail not. Oh!

Pray for ine, remember me

when thou comest into thy kingdom. For thine is the kingdom, the power, and the glory, for ever and ever. AMEN.

THE COVENANT OF SINAI.

"And the Lord said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the Lord.

"And the Lord said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes,

"And be ready against the third day; for the third day the Lord will come down in the sight of all the people upon mount Sinai.” EXODUS XIX. 9-11.

THE giving of the law from mount Sinai is a most important period in the Jewish history. From this time their condition as the peculiar people of God was altered; they stood in a different relation to God, being under a solemn engagement and agreement or covenant; and from this time they were bound to the observance of a great number of religious rites and

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ceremonies, besides their obligation to obey the ten commandments, written upon stone, by the finger of God, at this time.

There was indeed, before this time, certain moral and certain ceremonial laws to which, as the people of God, they were bound. God had instituted the law of the Sabbath day. This was given from the beginning, and was a sign between God and His people. We saw how they observed it in gathering manna. Therefore it was a command repeated with further motives for obedience, when it was placed among the ten commandments, and it was said, "Remember the Sabbath day."

Then again, there had been given a law concerning murder, and it had been said to Noah, "Whoso sheddeth man's blood, by man shall his blood be shed."

There was also the law of sacrifice, by which victims were slain upon altars, and other offerings made unto God, as we find by the sacrifices of Abel, Noah, Abraham, and others. There was also the rite of circumcision, the seal of the covenant God made with Abraham, and the mark by which God's own people were distinguished.

But at mount Sinai God entered into fresh and special covenant with His people, and gave them certain laws, and instituted rites