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never shall again, until the song of Moses be closed, with the song of the Lamb!"

SECTION VI.

THE MARCH TO SINAI.

DID the Israelites evince their gratitude to God for their deliverance from the Egyptians?

THE journey of the Israelites to their national and promised residence had now actually commenced; their enemies had now been subdued and destroyed; God had proved that Omnipotence befriended their cause; and they had every reason to believe, that if they obeyed his commands and maintained their confidence in his providence, he would guide and defend them until they safely arrived at the place of their destination. But they soon began to murmur and rebel; they evinced the blackest ingratitude for the matchless mercies they had received; and since God was professedly their leader and their Lord, their sin was aggravated by all the guilt of the most odious treason against the Majesty of heaven. Three days only had elapsed from the destruction of the Egyptians, during which they had been journeying through the wilderness of Shur, when they began to be distressed by the want of water. Arriving at Marah, they found the bitterness of the water precluded the possibility of their refreshing themselves. Instead of addressing their petitions to Him, who "when the poor and needy seek water, and there is none, and their tongue faileth them for thirst," can cause the cool stream to arise in the midst of the burning desert, they murmured against Moses, and with cowardly inconsistency they again accused him with being the author of their woe. In answer to his prayer, God directed him to the use of a certain wood, which, when cast into the bitter waters, immediately made them palatable and wholesome. Whether this wood was intrinsically medicinal, or corrected the bitterness of the waters by a supernatural efficacy communicated to it by God, it is of no great conse

quence to determine; in either case, the hand of mercy is to be recognized, and the care of Providence is to be admired.

Describe the progress of the Israelites and the miraculous provision which was made for their support.

From Marah the children of Israel journeyed to Elim, where they reposed beneath the shade of palm trees, and drank from streams of refreshing water. It is not improbable that the seventy trees referred to in the inspired narrative, are mentioned for an indefinite number of the same; and it is conjectured that this was the spot pointed out by the ancient Cappadocian geographer, who speaks of a forest and abun dance of springs. But the rebellious spirit of the Israelites was incorrigible; they proved themselves to be a generation of unbelievers, and they provoked to the uttermost their munificent Benefactor. Directed by the miraculous pillar which went before them, they travelled towards the wilderness of Sin; and when their provisions diminished, their gratitude evaporated, and their confidence failed. And this was not the transgression of a few factious spirits, endeavouring to seduce their companions into sedition, the whole congregation murmured against Moses and Aaron; and forgetting in a temporary privation, the horrors of their previous slavery, with disgraceful pusillanimity, they longed to return to Egypt for the mere sake of their daily provision. Again their long-suffering God answered their murmurings by mercy, and flesh and bread were promised to them in abundance. In the evening an immense flock of quails, directed by providence in their flight, furnished them with a plentiful repast; and when the dew had dried away before the morning sun, the ground was covered with innumerable particles of matter, as minute as the hoar frost. This was the bread which they were to eat; they were commanded to gather it in a regular proportion for each household every morning, no man taking more than his appointed share; on the sixth day they were to gather a double portion which was to supply the necessities of the Sabbath, and which by divine care was preserved from corruption. A pot of this manna was gathered to be preserved as a memorial

of the wonderful event for the latest posterity. For forty years this inexhaustible supply was From continued, and each individual in the vast A. C. 1491 to multitude of the Israelites every day receiv- A. C. 1451. ed an Omer, or about three quarts for his share.

What was the manna by which the Israelites were fed? The names, "bread of heaven," and "angels food," designate both the character of its origin, and its adaptation for human support; while the regular constancy and sufficiency of its supply, ought to have excited the gratitude of its recipients to its munificent and merciful donor. A most sensible and creditable modern traveller (Burckhardt) affirmed, that he had satisfactorily ascertained that manna was, and is, a natural production. He declares, that in the valley of Gher, it is still to be found; that it drops from the sprigs of several trees, but principally from the Gharrab; and that it is collected by the Arabs, who make cakes of it, and who eat it with butter. They call it, Assal Beyrouk, or honey of Beyrouk. That a substance called manna is found to this day in the East, there is no reason to doubt; but that it is the same species of production which was eaten by the Israelites, is not equally clear. The substance which the traveller above-mentioned speaks of, dropped from trees, and seems to have been found only in their vicinity. But the manna upon which the children of Israel fed, was found in deserts sandy and scorching, amidst rocks and wildernesses, where there was neither verdure nor water. This is a difference which is not to be overlooked. Whatever the manna may really have been, its communication could only be effected by the miraculous agency of God.

Describe another interposition of God in the behalf of the Israelites.

Scarcely had the exigencies of the children of Israel been obviated by this extraordinary dispensation; scarcely had it thus been proved to them that they were supplied by a bounty which could never be exhausted, as they were defended by a power which could not be resisted, than again they began to rebel at Rephidim on account of the want of water; and,

from the language of Moses, it appears, that in their phrenzy they had even offered the indignity of personal violence to the man to whom under God they were indebted for every blessing they had received. Instead however of some heavy judgment being inflicted upon them for these shameful and detestable proceedings, another wonderful exhibition of omnipotent power was made for their relief. Moses was commanded to take the rod of God, to smite the unpromising bosom of a flinty rock, instantly a stream of water gushed out, the thirsty multitude drank and were refreshed. Thus "he clave the rocks in the wilderness, and gave them drink as out of the great depths. He brought streams also out of the rock, and caused waters to run down like rivers."

By what people were the children of Israel assaulted on their journey?

The most imminent peril to which the Israelites had been exposed since they entered upon the wilderness, now excited their alarm. The Amalekites, the descendants of Amalek, grandson of Esau, possessed a considerable tract of country, extending from the confines of Idumea to the eastern shores of the Red Sea. They were a numerous, a powerful, and a very warlike nation, and their hostile operations against the Israelites, whom they probably considered as dangerous intruders upon their territorial possessions, formed the most appalling danger to which the Hebrew people were exposed in the whole of their journey to Canaan.

How were the Amalekites defeated?

Moses immediately prepared for an active defence. The valiant Joshua was commanded to select the bravest of the Israelites and to oppose the malignant marauders; while Moses, attended by Aaron and Hur, a man of influence and authority in the camp, ascended to the summit of a neighbouring mountain with the sacred rod in his hand, to implore the blessing of the God of battles upon the efforts of the army below. The conflict soon became bloody and desperate; the strength of Moses began to fail, and the hands which he had elevated in supplication to fall; Amalek seem

ed likely to conquer, and dismay was diffused through the ranks of the Israelites. But Aaron and Hur sustained the supplicatory hands of Moses; Joshua and his warriors were encouraged; the Amalekites were broken, were defeated, and were chased with slaughter from the field. A memorial was composed by Moses of the insidious malignity of the Amalekites, that the recollection of their unprovoked assault might ultimately secure their national extirpation; and an altar was reared which received the designation of "Jehovah Nissi, the Lord is my banner," at once the acknowledgment of gratitude to Him whose power had interposed on the behalf of his people, and the pledge of their final triumph through his assistance and blessing.

How was Moses assisted in the government of the Israelites?

When Jethro, the father-in-law of Moses, heard of the victory of the Israelites, he brought Zipporah the wife of the Hebrew legislator, and her two sons to the camp. Important consequences were produced by his visit. Jethro soon perceived that the responsibilities of Moses were so arduous, and that his duties were so numerous and complicated, that it was impossible for him to discharge them without exhausting his corporeal and mental vigour, and perhaps abbreviating his life. Jethro therefore represented to Moses the propriety of confining himself, in the administration of justice, to the highest and most important affairs, and of committing minor matters to the decision of wise men chosen from the body of the people, and with different jurisdictions according to the necessity of the case. This very salutary advice was immediately followed; elders were placed over thousands, and hundreds, and tens; Moses was relieved from a burden too heavy for any man to bear; and the administration of justice was greatly and most advantageously facilitated. Jethro soon afterwards returned to Midian, and the Israelites continued their march to the wilderness of Sinai.

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