ying, "Lo, I am with you alway." In so saying, Jesus made
Himself equal with God.

And as this ancient revelation of God was to give rest to a weary and
heavy-laden people, so Christ bound together the assertion of a more
perfect revelation, made in Him, with the promise of a grander
emancipation. No man knoweth the Father save by revelation of the Son is
the doctrine which introduces the great offer "Come unto Me, all ye that
labour and are heavy-laden, and I will give you rest" (Matt. xi. 27,
28). The claims of Christ in the New Testament will never be fully
recognised until a careful study is made of His treatment of the
functions which in the Old Testament are regarded as Divine. A curious
expression follows: "This shall be a token unto thee that I have sent
thee: When thou hast brought forth the people out of Egypt, ye shall
serve God upon this mountain." It seems but vague encouragement, to
offer Moses, hesitating at the moment, a token which could take effect
only when his task was wrought. And yet we know how much easier it is to
believe what is thrown into distinct shape and particularised. Our trust
in good intentions is helped when their expression is detailed and
circumstantial, as a candidate for office will reckon all general
assurances of support much cheaper than a pledge to canvass certain
electors within a certain time. Such is the constitution of human
nature; and its Maker has often deigned to sustain its weakness by going
thus into particulars. He does the same for us, condescending to embody
the most profound of all mysteries in sacramental emblems, clothing his
promises of our future blessedness in much detail, and in concrete
figures which at least symbolise, if they do not literally describe, the
glories of the Jerusalem which is above.

_A NEW NAME._

iii. 14. vi. 2, 3.

"God said unto Moses, I AM THAT I AM: and He said, Thus shalt thou
say unto the children of Israel, I AM hath sent me unto you."

We cannot certainly tell why Moses asked for a new name by which to
announce to his brethren the appearance of God. He may have felt that
the memory of their fathers, and of the dealings of God with them, had
faded so far out of mind that merely to indicate their ancestral God
would not sufficiently distinguish Him from the idols of Egypt, whose
worship had infected them.

If so, he was fully answered by a name which made this God the one
reality, in a world where all is a phantasm e