From the Death of Joseph to the Death of Moses

Section I.

THE CONTINUANCE OF THE HEBREWS IN THE LAND OF EGYPT — THE CRUEL EDICTS OF THE EGYPTIANS AGAINST THE MALE HEBREW CHILDREN THE BIRTH, CON-CEALMENT, EXPOSURE, AND ADOPTION OF MOSES MISERABLE BONDAGE OF THE

HEBREWS — MOSES KILLS AN EGYPTIAN, AND FLIES TO ARABIA, WHERE HE ENTERS INTO THE FAMILY OF JETHRO, PRIEST OF MIDIAN, WHOSE DAUGHTER HE MARRIES.

The period of the residence of the Israelites in Egypt, has been understood differently by learned men; for while most maintain that it did not exceed two hundred and fifteen years, some are of opinion, that it could not be less than four hundred years, in conformity with the prediction of God to Abraham, “Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall AFFLICT THEM FOUR HUNDRED YEARS.” This, taken Strictly, decides the question at once. But it has been alleged, with much plausibility, that these four hundred years should be calculated from the time when the prediction was uttered; and includes all the time of the residence of Isaac and Jacob in Canaan, as well as the time spent in Egypt. And this interpretation is strongly supported by the Septuagint version, and the Samaritan text, which contain a clause, which expressly declares, that the four hundred years comprehended the time of their sojourning in Canaan; and even if this is a gloss which has crept into the text of these copies, yet it shows how this matter was understood in very ancient times. But some of the subsequent words of this same prediction appear to favour this interpretation not a little. God says, “But in the fourth generation they shall come hither again;” for it seems altogether probable, that these generations commenced with Abraham; and the word generation here, evidently is synonymous with a century of years. Another argument in favour’of the common opinion is, that the number of successive descendants of the sons of Jacob are too few for a residence in Egypt of four hundred years. For example, when Israel went down to Egypt, Levi had three sons, Gershon, Kohath, and Merari. Amram, the father of Moses, was the son of Kohath, and grandson of Levi. If we suppose that four hundred years elapsed, or more than three hundred before Moses was born, it will comport very badly with the rapid multiplication which is spoken of. It can hardly be believed, that in so long a period there would be so few births, in succession. And it is remarkable too, that Jochebed, the wife of Amram, was the daughter of Levi. This man, therefore, married his own aunt; but at this time the law regulating the degrees of kindred within which marriages were forbidden, was not given. The only cogent reason for supposing that the Israelites lived four hundred years in Egypt, is, the great multitude to which they had increased by the time of the Exodus. But where people are healthy, and enjoy the comforts of life without excessive toil, their increase will always be surprising, until an exact calculation is made; for the ratio of increase is geometrical. Let it be considered, also, that God blessed this people, according to his repeated promise, in multiplying them beyond all parallel. It is therefore, no how incredible, that this single family of seventy males should, in the space of two hundred and fifteen years, have grown to be a nation of two millions of persons. In this country, in three hundred years, a few adventurous colonists have swelled to the enormous population of more than twenty millions of souls. The increase of the Israelites was not more surprising than this. It was therefore, an unexpected thing to find the learned Rosenmuller maintaining in his Scholia, that the Israelites resided in Egypt four hundred years.

HoAV long the descendants of Jacob enjoyed good treatment and liberty, cannot be ascertained. Joseph lived nearly a century after he came to Egypt. During his lifetime, there was no unfavourable change in the condition of his brethren. It seems probable that the king that arose, “who knew not Joseph,” was not of the same family as Pharaoh, before whom Joseph stood, and whose prime minister he was; but some usurper or invader from a foreign land, who was literally ignorant how great a benefactor Joseph had been to this nation; and how much the royal family was indebted to him. This king, after he ascended the throne, observing that the Israelites were an entirely distinct people from the Egyptians, and that they increased in numbers above the Egyptians, beyond all comparison, was filled with alarm, lest they should seize upon the supreme power; and especially, “lest if war should fall out,”

that there would be danger that they should join with the enemy. He began, therefore, to consult and contrive how he might check this rapidly increasing population. The plan which he devised was indeed cruel, but if carried into effect, would have answered the purpose. It was to put the male children to death, as fast as they were born. But God disappointed his first attempt to accomplish this end. Another method of attaining the object was then devised. A decree was made, that without exception, every male of the Israelites should be cast into the river Nile. This law, it seems, was executed with rigour, but for how long a time is not known. During this time, Moses was born; and being a child of uncommon beauty, his parents, who were pious, determined that they would conceal him as long as they could. In pursuance of this resolution, they succeeded in evading the king’s officers for three months, but such was the vigilance of those charged with the execution of the cruel mandate, that they were unable to conceal the child any longer. Still, however, entertaining, as it would seem, a hope of providential interposition, they prepared an ark of bulrushes, and rendered it water-tight; and placing the little boy in this small vessel, they launched it upon the river, and retired, but left the sister of the child in a covert place, to watch what would become of him. It is probable, that the parents of Moses resided in or near the royal city; for we find the daughter of the king, with her female attendants, coming to the river, near the place where the ark was left, to bathe. And she, having spied the ark among the flags where it had been left, directed her maidens to bring it to her. And when she opened it, she beheld a lovely infant; and the babe wept. The female breast, in every country, is susceptible of the feelings of humanity. The princess conjectured that it must be one of the Hebrew’s children; for she was aware of the cruel edict which had gone forth against the male infants of this afflicted nation, and knew also, the severity with which the law was enforced. But yielding to the emotions of her own compassionate heart, she resolved at every risk to save the child. While she was revolving this purpose in her mind, providentially the little girl left to watch, presented herself, and observing that her little brother was viewed with compassion by the princess, she had the presence of mind and consideration, to ask her if she should call a nurse. This was the very thing needed to carry her design into execution; she therefore instantly expressed her consent; not suspecting, probably, that this officious little girl was sister to the babe in her possession; or that the nurse who was promptly at hand to obey her commands, was the mother of the child. There is, indeed, no evidence that she was ever informed of this fact; or that she ever suspected that the nurse of Moses

was his own affectionate mother. The address of Miriam, Moses’ sister, was in the following simple words, “Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?” “And Pharaoh’s daughter said unto her. Go; and the maid went and called the child’s mother. And Pharaoh’s daughter said, Take this child away and nurse it for me, and I will give thee thy wages.” This believing mother cast her lovely child, when she could preserve him no longer at home, upon Providence; and now that careful Providence casts him back into her own bosom, in circumstances in which she could cherish the infant without fear; yea, God so ordered the affair, that the mother received rich compensation from royal hands, for cherishing the beloved fruit of her own womb. Never did nurse more promptly or joyfully engage in the duties of her vocation. “And she took the child and nursed it; and the child grew; and she brought him unto Pharaoh’s daughter, and he became her son.” For humanity’s sake, we may hope, that the cruel edict under which Moses was born and exposed, was of short continuance; as we hear no more about it; and it is a fact, that cruel laws soon become odious among any people, whoever may be the victims of them. Human feelings revolt against the murdering of young children by wholesale; and the continued increase of the Israelites proves that this cruel edict could not have been long executed; for then the increase of population must have ceased, and Moses would have had no male contemporaries. It is probable, therefore, that hard and oppressive servitude was substituted for this murderous edict against the infants.

The Israelites were now reduced to a state of oppressive bondage. They still inhabited Goshen, and lived separately from the Egyptians, but they were required to labour in brick and mortar for the king; erecting buildings for his pleasure or caprice. As the object was to keep them at hard service, that they might have no time to meditate any schemes of deliverance, it is not an improbable supposition, that the pyramids were erected by their labours. For unless some such work was undertaken, it is hard to conceive how five or six hundred thousand men could, for many years, be kept employed in making brick.

The first we hear of these oppressive burdens imposed on the Israelites, was, when Moses was grown to be a man, for then “he went out unto his brethren and looked on their burdens.” The mother of Moses had been his instructor, as well as his nurse. She did not fail to communicate to him the secret of his descent, and to inspire him with a desire to deliver his brethren from the cruel bondage under which they were labouring. Moses, however, was educated in the court of

Pharaoh, and “svas instructed in all the learning of the Egyptians. He was brought up exactly as if he had been a prince of the royal blood; for the daughter of the king had adopted him as her own son, and educated him as such. It is related by Josephus, that he was received by the king, in default of male offspring, as the heir apparent to the crown. But while such splendid objects were presented, and within the reach of Moses, his mind was occupied with other thoughts and designs. He sympathized deeply with his oppressed brethren, in their grievous afflictions, and was resolved to exert himself for their relief. Indeed, it seems, that he had early received a divine revelation, that he was destined to be the deliverer of Israel from their iron bondage. And he expected that they would be ready to recognize him as such. When he beheld the oppression which his brethren endured, his heart was warmed with indignation; and observing an Egyptian smiting an Israelite, and being a man of great bodily strength, he slew the Egyptian, first looking around to see that there were no persons present who might inform against him; little suspecting that the man whom he rescued from death would bring him into danger, by publishing the fact. But going out the second day, he observed two of the Hebrews striving together. “And he said to him that did the wrong. Wherefore smitest thou thy fellow? And he said, Who made thee a prince and a judge over us? Intendest thou to kill me as thou killedst the Egyptian?” Upon hearing this, Moses perceived that the transaction of the former day, in which to save the life of a brother he had slain an Egyptian, was known, and would, consequently, soon reach the ears of the king. And in this he was not erroneous in his judgment, for Pharaoh had not only heard the report, but was so much enraged on account of the act, that he resolved to put Moses to death. Probably, he had been giowing jealous of him for some time; or he would not have been disposed to proceed at once to extremities, before he knew the exact circumstances of the case. But Moses, having received timely warning, fled from the land of Egypt, and went into Arabia, into the land of Midian. Having come an entire stranger, and a fugitive, into this country, he sat down by a well. It was so ordered in Providence, that he should come into the neighbourhood of a very wise, pious, and distinguished man, namely, Jethro, the priest, or prince, of Midian. Probably, he united in himself, as was customary in many nations, the highest civil and sacred offices. The daughters of this eminent man, seven in number, in accordance with oriental customs, kept the flocks of their father; and on this occasion, they had driven them to the well where Moses was resting himself; “and they came and drew water, and filled the troughs to water their father’s flock. And the shepherds came and drove them away.” Probably there existed some dispute respecting the property of this well, as we find was often the case in the time of the patriarchs; for to those who led the life of shepherds, no other permanent possessions were of much importance: or, this part of the country may have been infested with a set of selfish, unaccommodating shepherds, who “felt power and forgot right;” or, they may have been, for reasons unknown to us, hostile to Jethro and his family. Often the very excellence and wisdom, as well as the wealth and power of an individual, makes him an object of envy with the people around him. Moses, observing the rough and uncourteous treatment of these interesting shepherdesses, by these ill-natured shepherds, immediately interposed; and being a man of courage and prowess, and in the prime of life, he found no diificulty in delivering them from their oppressors; and

assisted them in watering their flocks. It seems that this was no singular case, but one of common occurrence; for when they returned home, Reuel, their father, said, “How is it that you are come so soon to day?” Commonly, it is probable, they had to wait until all the other shepherds had watered their flocks and had departed. Their modesty prevented these young women from inviting Moses to accompany them home: and he was not disposed to intrude into the family of a stranger, on whom he had no claims. Reuel, who is here called the father of these young women, was their grandfather; for in Numbers x. 29, Hobab, another name for Jethro, is called the son of Raguel, (doubtless, the same name as Reuel;) when he heard that an Egyptian delivered them out of the hand of the shepherds, and drew water for them to water their flocks, reproved them for being so uncivil as not to bring the stranger to the house; and immediately sent them back to invite the man, that he might receive some refreshment. Hospitality to strangers has been a characteristic of the humblest of the Arabs for four thousand years: no obligation is by them viewed to be more sacred than the duty of hospitality to any fellow-creature whom Providence brings under their protection. Moses was, therefore, kindly received as a respected guest by this amiable family. And the occurrence which brought them to an acquaintance with each other, was attended with very interesting consequences to both parties. One of these young shepherdesses had charms to attract the attention and fix the affections of a man who had been educated in all the learning of Egypt, and had been accustomed to live in all the luxuries and splendours of Pharaoh’s palace. Moses, however, had received that wisdom from above which teaches a man the emptiness of all earthly greatness, and which led him to see that more true pleasure is found in retirement, in pious solitude in the wilderness, than in all the pomp and wealth of a royal court. Finding himself an exile from Egypt, and not foreseeing when he should be able to return thither with safety, he was content to take up his abode in the hospitable mansion, and with the agreeable family on which he had alighted; and his affection for Zipporah, the daughter of Jethro, being reciprocated, he was united to her in marriage; and she bare him a son, whom he called Gershom, which means, A stranger here: for he said, I have been a stranger in a strange land. She also bore him another son, whom he named Eliezer, the Lord is my

HELP.

SECTION II.

MOSES SOJOURNS IM MIDIAN FORTY YEARS — RECEIVES HIS COMMISSION FROM GOD

TO GO AND DELIVER THE PEOPLE OF ISRAEL FROM THEIR CRUEL BONDAGE THE

STRONG RELUCTANCE OF MOSES OVERCOME HE IS EMPOWERED TO WORK MIRA-CLES — AARON IS ASSOCIATED WITH HIM IN THE COMMISSION.

Here, in a country much retired, and to this day very little known, Moses spent forty years of his life; not in idleness, for he kept the flocks of Jethro, his father-in-law; and doubtless, acquired stores of wisdom from a contemplation of the works and ways of God; and from more direct intercourse with the Father of his spirit by prayer and holy communion. While, in this retirement, it has been supposed by some, that he wrote the book of Genesis, and perhaps the book of Job. But this is mere conjecture, and possesses no strong degree of probability; for it is by no means certain that alphabetical writing was at this time discovered; and as to leisure, he had enough of it in the forty years which he spent in the wilderness; and there he had access to all the traditions which had been handed down through the patriarchs; from which sources of information he was cut off, while resident in Arabia. Indeed, Moses seems to have relinquished all idea of returning to Egypt; and probably had abandoned the expectation, that he was destined to be the deliverer of Israel from oppression and bondage; until the Lord appeared unto him in the burning bush, at Mount Horeb. These appear to be at least probable inferences, from the reluctance which he manifested to be commisioned to go to Pharaoh, and to his brethren, with a message from Jehovah.

The account of this remarkable transaction is as follows: “And the angel of the Lord (Jehovah) appeared unto him in a flame of fire out of the midst of a bush; and he looked, and behold the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside and see this great sight, why the bush is not burned. And when the Lord saw that he turned aside to see, God called to him out of the midst of the bush, and said, Moses, Moses, and he said. Here am I. And he said, Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. Moreover, he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face, for he was afraid to look upon God. And Jehovah said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry, by reason of their task-masters; for I know their sorrows. And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land, unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. Now, therefore, behold the cry of the children of Israel is come up unto me: and I have also seen the oppression wherewith the Egyptians oppress them. Come now, therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel out of Egypt.” Moses was much disturbed with this extraordinary manifestation and commision, and was by no means inclined to undertake so arduous a work. His objections originated partly in the low opinion which he entertained of his own abilities, and in some degree of culpable distrust of God. He said, “Who am I that I should go unto Pharaoh, and that I should bring the people of Israel out of Egypt?” But God said, “Certainly I will be with thee.” And told him that it should be a sign unto him that he was sent, “that on that very mountain ye shall serve God, when thou hast brought forth the people out of Egypt.” Eut Moses continued to excuse himself; and alleged that when he came to the children of Israel, they would ask the name of the God by whom he was sent; “and,” said he, “What shall I say unto them?” And God gave unto Moses this name, I am THAT I AM; or, as it might be rendered, I will be that I will BE; “And God said unto Moses, Thou shalt say to the children of Israel, the Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is my name for ever, and this is my memorial unto all generations. Go and gather the elders of Israel together and say unto them. The God of Abraham, of Isaac, and Jacob, appeared unto me, saying I have surely visited you, and seen that which is done unto you in Egypt. And I have said, I will bring you up out of the afiliction of Egypt; and they shall hearken to thy voice, and thou shalt come, and all the elders of Israel unto the king of Egypt; and ye shall say unto him, the Lord God of the Hebrews hath met with us; and now let us go three days journey into the wilderness, that we may sacrifice to the Lord our God. And I am sure the king of

Egypt will not let you go; no, not -with a mighty hand; and I will stretch out my hand, and smite Egypt with all my wonders, which I will do in the midst thereof; and after that he will let you go. And I will give the people favour in the sight of the Egyptians; and it shall come to pass that when ye go, ye shall not go empty. J3ut every woman shall borrow (ask) of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment; and ye shall put them upon your sons, and upon your daughters, and ye shall spoil the Egyptians.”

Here it may be proper to remark, that the king from whose anger Moses fled, was before this time dead, and who was his successor we are not informed; but this we know, that he was raised by the providence of God to the high station which he occupied, that in him the divine power might be manifested, and the name of God declared throughout all the earth. All the kings of Egypt were called by the name of Pharaoh, for many generations, although they might be of entirely different families. This man has been rendered conspicuous by the obstinacy which he manifested in refusing to let the people of Israel go, notwithstanding the wonders which were wrought before his eyes, and which he must have been convinced, nothing but the power of God could produce. His history is also remarkable for the dreadful overthrow which he met, when pursuing after the Israelites, in the Red Sea.

Moses still discovered strong reluctance to be sent on this arduous work; and alleged, that his words would not be believed; on which the Lord changed the rod which he held in his hand into a serpent, and back again into a rod; which sign he was directed to exhibit in Egypt, that the Israelites might believe that the God of their fathers had sent him. He then directed him to put his hand into his bosom, and his hand instantly became white as snow with the leprosy, when he took it out; and again he was ordered to put it into his bosom, and on taking it out, it was as instantly restored to its natural state. And he said, if they will not believe the first they will believe the latter sign. And if they continued obstinate in their incredulity after the exhibition of both these signs, Moses was directed to change the water of the river into blood. Moses now pleaded his want of eloquence, as a reason why he should not be sent, saying, “I am slow of speech and of a slow tono-ue.” “And the Lord said unto him, who hath made man’s mouth? or who maketh the dumb, or deaf, or the seemg, or the blind? Have not I the Lord? Now, therefore, go, and I will be with thy mouth, and teach thee what to say.” The extreme reluctance of Moses to engage in this expedition was still further manifested; for he now began to supplicate, that the commission might be transferred to another, saying, “0 my Lord, send I pray thee, by the hand of him -whom thou wilt send.” This was too much. The patience of God in bearing with him before was wonderful. But now, “the anger of the Lord was kindled against Moses; and he said, is not Aaron, the Levite, thy brother? I know that he can speak well. And also behold, he cometh forth to meet thee; and when he seeth thee he will be glad in his heart. And thou shalt speak unto him and put words in his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people; and he shall be unto thee instead of a mouth; and thou shalt be unto him instead of God. And thou shalt take this rod in thine hand, wherewith thou shalt do signs.” It seems probable from what is here said, that Aaron had heard of his brother’s place of residence, and was now on his way to visit him, and consult with him respecting the miserable condition of the people of Israel.

SECTION III.

MOSES TAKES LEAVE OF JETHKO — CIRCUMCISION — AARON, HIS BROTHER, JOINS HIM,

AND RECEIVES A FULL ACCOUNT OF THE MESSAGE OF JEHOVAH THEY GO TO THE

HEBREWS FIRST, AND THEN APPEAR BEFORE PHAROAH, AND EXHIBIT THE MIRA-CLES WHICH THEY WERE DIRECTED TO PERFORM — PHARAOH’S HEART IS HARDENED AND THE CONDITION OF THE PEOPLE IS MORE WRETCHED — GOD PROMISES DELIVER-ANCE.

Moses having received from God this important commission, returned to Jethro his father-in-law, and requested of him permission to visit his brethren in Egypt, and see whether they were yet alive. To which this good man answered, “Go in peace.” It was revealed unto Moses, that all those in Egypt who had sought his life were dead; so that he might now return in safety as it related to former transactions. He, therefore, took his wife and his sons, and set off on his journey to Egypt. And as he was commanded, he took with him the wonder-working rod, that he might exhibit to Pharaoh the miracles which he was directed to perform. He was instructed to say to Pharaoh, “Israel is my son, even my first-born; let my son go that he may serve me; and behold if thou refuse to let him go, I will slay thy son, even thy first-born.”

Moses, it seems, had neglected the circumcision of his children, on which account he was met and menaced with death, by the angel of the Lord. Zipporah, through whose influence, probably, the neglect had taken place, now performed the ceremony herself; and then pettishly said, “Sm*ely a bloody husband art thou to me.”

And when Moses was on his way, the Lord directed Aaron to go forth and meet him; and he went into the wilderness, and met him at the mount of God, and kissed him. And Moses told Aaron all the words of the Lord, and informed him of the commission which he had received, and the signs which he was authorized to exhibit; and let him know the part which he was appointed to act under this important commission. It is probable, that Moses sent back to her father’s house, Zipporah and his sons, either from the inn where they must have remained some time, on account of the circumcision; or, from this mount, after he met with his brother, and learned the miserable condition of the Israelites in Egypt. It is not at all probable that she accompanied him to Egypt, and was thence sent back; and we know she was with her father when Moses brought the people out of Egypt, and during the first part of their journey in the wilderness; for in the xviii. chapter of Exodus, we read, that Jethro brought to Moses while encamped before the mount of God, his wife “after that he had sent her back.”

Moses, accompanied by his brother Aaron, having entered Egypt, as he had been directed, gathered together all the elders of the children of Israel, and Aaron, who acted as the spokesman of Moses, repeated before the people, the message which God had sent. And then, in confirmation of their commission, they exhibited the miracles which Moses had been directed to perform. “And the people believed; and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.”

Moses and Aaron having successfully executed their commission to the elders of Israel, went boldly unto Pharaoh, and demanded, in the name of the Lord, that he would let the people go to hold a feast in the wilderness. The king seems to have been surprised at the communication, and said, “Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, nor will I let Israel go.” They informed him that the God of the Hebrews had met with them, and required that the people should go out into the wilderness to sacrifice to him. Pharaoh now became incensed, and charged Moses and Aaron with drawing off the people from their work, and ordered them to get to their burdens. And to prevent them from listening to schemes of this sort, he directed the task-masters and officers of the people, to require of them the usual quantity of brick, but instead of supplying them with straw, as heretofore, to leave them to gather it for themselves. “They be idle,” said he, “therefore they cry, saying. Let us go and sacrifice to our God. Let more be laid upon them, and let them not regard vain words.” The people were placed in wretched circumstances, the task-masters required the undiminished number of bricks, and yet furnished them -^vith no straw, and “hasted them, saying, fulfil your works, your daily tasks, as when there was straAV.” And the officers of the children of Israel, whom the task-masters had placed over them, from among themselves, and who were held responsible for the work of those under them, were now beaten, because the tasks were not finished as before; and they came and cried unto Pharaoh, complaining that they were beaten for not having the work done, when they were not furnished with the requisite straw; declaring that the fault lay not with them, but with his own people. “-But he said, ye are idle, ye are idle; therefore ye say. Let us go and do sacrifice to the Lord.” The officers of the children of Israel now found that they were in an evil case; and when they met Moses and Aaron, they said, “The Lord look upon you and judge, because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hands to slay us.” This bitter complaint of the Israelites greatly disturbed the mind of Moses. He returned unto the Lord and said, “Wherefore hast thou so evil entreated this people? why is it that thou hast sent me? For since I came to Pharoah to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.”

In answer, God assured Moses, that eventually Pharaoh would be constrained to let the people go, and would even drive them out of the land. Then he said, “I am the Lord: and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty; but, also, by my name Jehovah was I not known to them. And I have established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers! And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage, and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, I will bring you out from under the burdens of the Egyptians; and I will rid you out of their bondage, and I will redeem you with a stretched-out arm, and with great judgments. And I will take you to me for a people, and I will be to you a God; and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you into the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it to you for a heritage: I am the Lord.” Moses now communicated these gracious promises to the children of Israel, but they hearkened not unto him, “for anguish of spirit and for cruel bondage.”

The Lord now commanded Moses to go again unto Pharno and to demand of him to let the people go out of his land; bu

Moses said, “Behold the children of Israel have not hearkened unto me, how then shall Pharaoh hear me, who am of uncircumcised lips?” But the only answer was a repetition of the former command. And he moreover informed him, that Pharaoh’s heart would be hardened, so that he would not let the people go; and thus there would be occasion for him to multiply his signs and wonders in the land of Egypt. “And the Egyptians shall know that I am the Lord, when I stretch forth my hand upon Egypt, and bring the children of Israel from among them.” And Moses and Aaron did as the Lord commanded them.

At the time when Moses and Aaron went in to speak to Pharaoh, the former was eighty years of age, and the latter eighty-three.

SECTION IV.

AARON’S ROD BECOMES A SERPENT — THE MAGICIANS OF PHARAOH IMITATE THE MIRACLE MOSES AND AARON TURN THE WATER INTO BLOOD THIS ALSO IMI-TATED BY THE MAGICIANS THE MIRACLE OF THE FROGS THIS ALSO IMITATED

BY THE MAGICIANS THE DUST CONVERTED INTO LICE MAGICIANS CONFOUNDED.

The Lord now directed them when they went into Pharaoh, to cast down the rod and it would become a serpent. They did so accordingly, in the presence of Pharaoh and his servants. The king then called in the wise men, and the sorcerers, and the magicians of Egypt; these also, by the sleight of hand, or by the aid of evil spirits, cast down their rods, and they either really, or in appearance, became serpents: but God’s superiority over their diabolical arts was even now manifested; for Aaron’s rod swallowed up their rods. But the magicians had been so successful in imitating the miracle of Moses and Aaron, that Pharaoh’s heart was hardened, and he refused to let the people go.

Moses and Aaron were next commanded to meet Pharaoh at the brink of the river, and again to demand of him to let the people go; and when, as before, he refused, Aaron took the rod and stretched it out over the waters of Egypt, and they were all turned to blood, and the fish in the river died, and the river stank; and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt. The magicians imitated this also, by turning water into blood; but it must have been on a very small scale, for all the rivers, streams, and pools were already converted into blood; so that “all the Egyptians digged round about the river for water to drink, for they could not drink of the water of the river.”

But Pharaoh remained obstinate, and went into his house, still refusing to comply with the command of the Almighty; and did not lay to heart the wonderful manifestation of divine power; which, in two instances, had taken place before his eyes.

The next plague inflicted on the Egyptians by the command of God, was the multiplication of frogs throughout the whole land. They were found in frightful abundance, not only in the river and in the fields, but came up into their houses, their bed-chambers, and their beds; and even into their ovens and kneading-troughs. And this miracle was also imitated by the magicians; but manifestly, on a contracted scale, and probably in a secret place, where they could play off their arts of jugglery. The land was already filled with frogs, and there was no difiiculty in procuring as many as they would for the purposes of deception. But it seems, these sorcerers had no power to rid the country of the frogs which were spread over it: for Pharaoh makes no application to them for relief from the plague; but says to Moses and Aaron, “Entreat the Lord that he may take away the frogs from me, and from my people: and I will let the people go, that they may sacrifice to the Lord.” And Moses promised that on the following day, it should be done as he desired, that he might know that there is none like unto the Lord God. “And Moses cried unto the Lord, and the Lord did according to the word of Moses.” “But when Pharaoh saw there was respite, he hardened his heart, and hearkened not unto them.”

The fourth miracle which Moses, by divine command, wrought for the punishment of the Egyptians, was still more distressing than any of the preceding. The dust of the land was turned by the stretching out of Aaron’s rod into lice.

The magicians were entirely confounded by this miracle: for, when they resorted to their enchantments, they could effect nothing like this; and this furnishes a strong argument to prove, that they were mere impostors; for, if they had really power to produce living serpents and frogs, by their diabolical arts, I see not why they could not as easily produce lice. But in this they failed, and said to Pharaoh, “This is the finger of God.” There was no room for their delusive arts, in this case; or, they became alarmed at these manifest indications of Almighty power. Some, indeed, suppose that God himself enabled the magicians to perform the first miracles, and then withdrew his aid to show the superiority of Moses and Aaron; but this seems to me to be an unreasonable supposition, and a course of proceeding unworthy of Almighty God. It would be, in the first place, giving the attestation of miracles to an imposture; and, in the next place, it would be a competition for superiority, in a case where the power of God was exerted on both sides. We have to choose, then, between the hypothesis of a diabolical agency, enabling these magicians to go as far as they did, and that of the arts of imposture and delusion, in which wicked men may become so adroit, that they easily impose upon the ignorant and unsuspicious, as is proved by the experience of every day.

SECTION V.

THE MIRACLE OF “DIVERS KINDS OF FLIES” — THE MURRAIN THE HAIL — PHA-RAOH AFFRIGHTED BY THE THUNDER WHICH ACCOMPANIED THE HAIL — BUT HIS HEART REMAINS OBDURATE — THE PLAGUE OF THE LOCUSTS — OF THE MIRA-CULOUS DARKNESS.

After the plague of the lice, the magicians relinquished the contest, and made no further effort with their enchantments. The next plague was of flies or gnats, which in the cv. Psalm, are called “divers kinds of flies.” Swarms of these troublesome insects filled their houses, and greatly infested the Egyptians. But in this case, a line of distinction was drawn between the people of Israel and the Egyptians; for in the land of Goshen, there were no swarms of flies. The pressure of this judgment was heavy on the people, and Pharaoh began again to relent, and would have compromised the matter, by giving the Hebrews permission to offer sacrifices in the land of Goshen, where they dwelt; but to this Moses would by no means agree, because their sacrifices were an abomination to the Egyptians; consisting of animals held sacred and even worshipped by them; but he insisted, that they should go three days journey into the wilderness. At length Pharaoh seemed to consent, provided they did not go very far away. Upon this Moses again entreated the Lord to remove the swarms of flies, which was accordingly done. But no sooner was the plague removed, than Pharaoh again hardened his heart, and refused to let the people go.

The fifth plague was a grievous murrain upon the horses, the asses, the camels, the oxen, and the sheep in the land of Egypt, generally; while, in Goshen, not an animal belonging to the children of Israel died. Still, however, Pharaoh’s heart was hardened, and he refuse to let the people go. Wherefore Moses was directed to take the ashes of the furnace, and sprinkle it towards heaven, in the sight of Pharaoh; “and it became a boil breaking forth on man and beast throughout all the land of Egypt;” “and the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.”

When this judgment was no more regarded by Pharaoh than any of the former, Moses was directed to rise up early in the morning and stand before Pharaoh, and say, “Thus saith the Lord God of the Hebrews, let my people go that they may serve me. For I will at this time send all my plagues upon thy heart, and upon thy servants, and upon thy people, that thou mayest know that there is none like me in all the earth. For now I will stretch out my hand that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. And in very deed, for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth. As yet exaltest thou thyself against my people, that thou wilt not let them go? Behold, to-morrow, about this time, I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof, even until now. Send, therefore, now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die. He that feared the word of the Lord amongst the servants of Pharaoh, made his servants and his cattle flee into the houses; and he that regarded not the word of the Lord, left his servants and his cattle in the field.” Accordingly, when Moses stretched forth his rod toward heaven, the Lord sent thunder and hail; and the fire ran along upon the ground. And there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt, since it became a nation. And the hail smote, throughout all the land of Egypt, all that was in the field, both of man and beast; and the hail smote every herb of the field, and broke every tree of the field. Only in the land of Groshen, where the children of Israel were, there was no hail.” Pharaoh was greatly moved by the severity of this judgment; and having called Moses and Aaron, he exclaimed, “I have sinned this time; the Lord is righteous, and I and my people are wicked. Entreat the Lord (for it is enough,) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.” The king was evidently frightened by the unusual thunder which accompanied this storm; — a rare thing in the land of Egypt. Moses, although he knew that Pharaoh would not fulfil his promise, yet prayed for a cessation of the hail; and his petition was granted. “The flax and the barley was smitten; for the barley was in the ear, and the flax was boiled; but the wheat and the rye were not smitten; for they were not grown up.”

Pharaoh’s heart remaining obstinate, and he still refusing to permit the Israelites to depart, Moses and Aaron went in and said unto him, “Thus saith the Lord God of the Hebrews, how long wilt thou refuse to humble thyself before me? Let my people go that they may serve me: else if thou refuse, to-morrow will I bring the locusts into thy courts. The condition of Egypt was now so deplorable that the servants of Pharaoh began to entreat him to let the people go. “Knowest thou not,” said they, “that Egypt is destroyed?” Upon which he said to Moses and Aaron, “Go, serve the Lord your God, but who are they that shall go? And Moses said, we will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds, will we go; for we must hold a feast unto the Lord.” But Pharaoh would not hearken to this; but insisted that only the men should go, which was the original request, and when Moses and Aaron did not yield in the least, he drove them from his presence.

The plague of the locusts now came upon the land of Egypt; “For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left; and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt. Pharaoh was now seized with another fit of repentance, and called for Moses and Aaron, and said, “I have sinned against the Lord your God, and against you; now, therefore, forgive my sin, only this once, and entreat the Lord your God, that he may take away from me this death only. And Moses went out and prayed to the Lord, who sent a mighty strong west wind, which took away the locusts, and cast them into the Red Sea; so that there remained not one locust in all the land of Egypt.”

The next plague sent by the hand of Moses on the Egyptians was not attended with so much danger to human life, as some of the rest, but it was one replete with horror. It was a total darkness for the space of three days. During this period no one saw another, and they were unable to remove from their place; but all the children of Israel had light in their dwellings. Pharaoh now consented that they should go, and take their wives and children; but not their flocks and their herds. But they said, “Our cattle shall go with us, there shall not be a hoof left behind: for thereof must we take to serve the Lord our God; and we know not with what we must serve the Lord until we come thither.” With this unyielding demand, Pharaoh was so much displeased, that he said in his wrath “Get thee from me; take heed to thyself, see my face no more; for in that day thou seest my face, thou shalt die. And Moses said. Thou hast spoken well, I will see thy face again no more.”

SECTION VI.

INSTITUTION OF THE PASSOVER — THE DESTRUCTION OP THE FIRST-BORN OF ALL THE

EGYPTIANS — THE EXODUS.

Affairs were now coming to a crisis. The Lord commanded Moses to speak to the people, that every man and every woman should borrow, or rather, ash of their neighbours, jewels of silver, and jewels of gold. “And the Lord gave the people favour in the sight of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the sight of Pharaoh and his servants; and in the sight of the people.”

And Moses made known to the people that about midnight, the Lord would go forth into the midst of Egypt, and would slay all the first-born in the land of Egypt; from the first-born of Pharaoh on the throne, to the first-born of the maid-servant, that sitteth behind the mill; and all the first-born of beasts. But that against the children of Israel not a dog should move his tongue, against man or beast. “And Moses and Aaron did all these wonders before Pharaoh, and the Lord hardened Pharaoh’s heart, that he would not let the children of Israel go out of his land.”

“And the Lord spake unto Moses and Aaron, saying, This month shall be unto you the beginning of months; it shall be the first month in the year to you. Speak ye to all the children of Israel, saying. In the tenth day of this month, they shall take to them every man a lamb, according to the house of their fathers, a lamb for a house. And if the household be too little for the lamb, let him and his neighbour next to his house, take it according to the number of the souls; every man according to his eating, shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year; ye shall take it out from the sheep or from the goats. And ye shall keep it up until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it in the evening. And they shall take of the blood, and strike it on the two side-posts, and on the upper door-post of the houses, wherein they shall eat it. And they shall eat the flesh in that night; roasted with fire, and unleavened bread, and with bitter herbs shall they eat it. Eat not of it raw, nor sodden at all with water, but roasted with fire; his head with his legs, and with the purtenance thereof. And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning, ye shall burn with fire. And thus shall ye eat it with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste:

it is the Lord’s passover. For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment. I am the Lord. And the blood shall be to you a token upon the houses where you are; and when I see the blood I will pass over you, and the plague shall not be upon you, when I smite the land of Egypt. And this day shall be unto you for a memorial, and ye shall keep it a feast to the Lord, throughout your generations: ye shall keep it a feast by an ordinance for ever. Seven days shall ye eat unleavened bread, even the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread, from the first day until the seventh day, that soul shall be cut off from Israel.”

Thus the solemn feast of the passover was instituted, to be a memorial of the deliverance of the children of Israel from the desolating plague which fell on every house of the Egyptians, by means of the sprinkled blood of a lamb on the door-posts of their houses. And it can hardly be doubted, that this same ceremony of a slaughtered lamb and sprinkled blood, had a prospective as well as a retrospective aspect; it was a type of the deliverance to be effected by the Lamb of God, as well as a memorial of a deliverance from the destroying angel, who passed through Egypt.

It was ordained that the passover should be celebrated annually, on the same day of the month; that all the Israelites, by families, should partake of it; but that no stranger should be admitted, until all his males were circumcised. And they were directed, when they came to the land of Canaan, and their children should inquire, “What mean you by this service?” they should say, “This is the sacrifice of the Lord’s passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses.”

The commands of God were immediately obeyed by the Israelites. And at midnight the Lord smote all the first-born of Egypt; “and there was a great cry in Egypt; for there was not a house where there was not one dead.” Pharaoh now gave orders in good earnest, that Moses and Aaron and all the people of Israel should depart from Egypt. “And the Egyptians were urgent upon the people, that they might send them out of the land in haste, for they said, We be all dead men.” This strong desire to get rid of a people who seemed to be the occasion of such dreadful judgments, seems to have had much influence in disposing them to give them whatever they asked; so that the Israelites went out of Egypt, as had been predicted to them, laden with the spoils of the Egyptians, which they had voluntarily given into their hands.

SECTION VII.

NUMBER OF THE PEOPLE — TIBIE OF SOJOUHNING — CHANGE OF THE COMMENCEMENT

OF THE YEAR — REDEMPTION OF THE FIRST-BORN THE WAT WHICH THEY WERE

LED — JOSEPH’S BONES — SUCCOTH — PILLAR OF FIRE AND CLOUD.

The number of persons, besides children and a mixed multitude, “who went up out of Egypt that night, was six hundred thousand men. And their first journey was from Rameses, in Goshen, to Succoth, so called from the booths which they erected there.

“Now,” says Moses, “the sojourning of the children of Israel, [in the land of Egypt and in the land of Canaan] was four hundred and thirty years.” The period, as here given, commences with the first promise made to Abraham, (Gen. xii. 2,) after he entered the land of Canaan, which was thirty years before the time when it was foretold that his seed should be oppressed and afilicted in a strange land, four hundred years. It was especially commanded that no part of the flesh should be carried out of the house where the paschal lamb was eaten; and a more important regulation was, “a bone of him shall not be broken.”

This month had been originally called Ahib, and was the seventh of the civil year of the Hebrews, but its name was now changed to Nisan; and they were directed to reckon it henceforward, the first month of their year.

In consequence of the redemption of the first-born of Israel as above related, God laid claim to every first-born of man and beast, among the Hebrews. When it happened to be of clean animals, appointed to be used in sacrifice, it was offered as a burnt-offering to the Lord; but when it was an unclean animal, as an ass, it was redeemed by a lamb, or its neck was directed to be broken. And all the first-born of the children of Israel were considered as consecrated to the Lord, and must be redeemed; but, afterwards, the Lord took the whole tribe of Levi as a substitute for the first-born, as will be related hereafter.

From the land of Egypt to Canaan, there was a direct way, which the sons of Jacob had passed with ease, several times; but the Lord led not the people along this way, which led through the territory of the Philistines, although that was near; because these people were hostile and warlike; and it would have discouraged the hearts of the people to have encountered such enemies, immediately after commencing their journey, and they might have been disposed to return again to Egypt; but “God led the people through the way of the wilderness of the Red Sea,” which was a circuitous route.

The people were not forgetful of the solemn injunction of Joseph to carry his bones with them, when God should visit them, and bring them up out of the land of Egypt.

Succoth has been mentioned as the first stage which they made after leaving Egypt; their next was Etham, in the edge of the wilderness. In conducting this great host, God was pleased to become their guide, in a very extraordinary and miraculous manner. Before the armies of Israel, in the day time, there appeared a bright cloud in the form of a pillar, and at night it appeared like a pillar of fire, which constantly went before them, in their marches, and never forsook them, during the forty years that they wandered in the wilderness. From Etham they were directed to take their route by Pihahiroth, between Migdol and the sea, over against Baal Zephon. As far as can be judged from the present topography of the country, this route led them in a southern direction along the coast of the Red Sea, until they could in that direction proceed no further.

SECTION YIII.

PHARAOH PURSUES THE ISRAELITES, AND OVERTAKES THEM AT THE EDGE OF THE RED SEA — ALARM OF THE PEOPLE — PROMISE OF DELIVERANCE — THE SEA DIVIDED BY THE ROD OF MOSES.

As soon as Pharaoh and his people had time to recover from their consternation on account of the death of the first-born, and it was told to the king that the people fled, he began to repent that he had let them go, and thus was deprived of the services of this great multitude, who had been treated as slaves. Pharaoh, therefore, quickly summoned an army of chariots of war, and of horsemen, to pursue after the Israelites, and overtook them encamping near the sea, in the place before mentioned. And when the Israelites saw the Egyptians marching towards them, they were greatly alarmed, and cried unto the Lord. They also reproached Moses for bringing them out of Egypt, and said, “Because there were no graves in Egypt hast thou taken us away to die in the wilderness, wherefore hast thou dealt with us to carry us out of Egypt? It had been better for us to serve the Egyptians, than to die in the wilderness.” And Moses said, “Fear ye not, stand still, and see the salvation of the Lord, which he will show you to-day; for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. The Lord shall fight for you, and ye shall hold your peace. And the Lord said unto Moses, wherefore criest thou unto me? Speak unto the children of Israel, that they go forward. But lift thou up thy rod, and stretch out thy hand over the sea, and divide it, and the children of Israel shall go on dry land, through the midst of the sea. And I, behold I will harden the hearts of the Egyptians, and they shall follow them, and I will get me honour on Pharaoh and upon all his host, and upon his chariots, and upon his horsemen.” And now, lest the Egyptians should make a sudden assault upon this great multitude of unprepared people, the angel of the Lord who had hitherto gone before the host in a pillar of cloud and fire, removed, and went behind them; and came between the camp of the Egyptians and the camp of Israel; and while it furnished light to the latter, to the former it occasioned dense darkness; so that during the whole night they did not approach near to the Israelites. And when Moses stretched his rod over the sea, the waters were divided; for “the Lord caused the sea to go back by a strong east wind, all that night, and made the sea dry land. And the children of Israel went into the midst of the sea on dry ground; and the waters were a wall unto them on their right hand, and on their left. And the Egyptians pursued and went in after them, to the midst of the sea.” And towards the morning watch, the Lord impeded the progress of the Egyptians, and took off their chariot wheels, that they drew them heavily; and the Egyptians began to think of flight; for they said, “The Lord fighteth for them.” By this time the Israelites having reached the opposite shore — for the channel of the sea at this place was narrow — Moses was directed again to reach forth his hand over the sea, and the waters immediately returned, and overwhelmed the flying Egyptians, their chariots, and their horsemen, and all their host; so that of this powerful army not one remained alive. “Thus the Lord saved Israel that day out of the hands of the Egyptians; and Israel saw the Egyptians dead on the sea-shore; and the people feared the Lord, and believed the Lord, and his servant Moses.”

On this occasion, Moses composed a song, the oldest poetic composition in existence, unless we should suppose that the book of Job was written before this time. “And Miriam, the prophetess, the sister of Aaron, took a timbrel in her hand, and all the women went out after her with timbrels and with dances.” And they sung the song which Moses had composed, and accompanied it with their instruments.

SECTION IX.

ISRAEL IN THE WILDERNESS — WANT OF WATER — MARAH — ELIM — WANT OF FOOD MANNA PROMISED SABBATH — QUAILS DESCRIPTION OF THE MANNA REGU-LATIONS FOR COLLECTING IT — POT OF MANNA TO BE LAID UP FOR A MEMORIAL.

The Israelites were now delivered from this formidable enemy; but they were in a wide and howling wilderness. The name of that part of the wilderness into which they now had entered, was Shur. And having marched three days without finding water, at length they came to Marah, where they found water, but it was bitter, hence the name given to the place. The people began now to manifest their rebellious disposition, for they murmured against Moses and said, “What shall we drink? And when Moses cried unto the Lord, he showed him a tree, which when he had cast into the waters, they were made sweet. And leaving Marah they came to Elim, where were twelve wells of water, and threescore and ten palm trees, and they encamped there by the waters.”

At some of these stages they must have continued a number of days, as on the fifteenth day of the second month after their departing from the land of Egypt, they arrived at their next resting place, which was in the wilderness of Sin, on the way from Elim to Sinai. The provisions which they had brought with them from Egypt being exhausted, the people began to be in want; and regretted that they had ever left the flesh-pots of Egypt, where they did eat bread to the full; and they murmured against Moses, who constantly had recourse to the Lord for help. And he said, “I will rain bread from heaven for you, and the people shall go out and gather a certain rate every day; that I may prove them, whether they will walk in my law or not. And it shall come to pass on the sixth day, that they shall prepare that which they bring in; and it shall be twice as much as they gather daily.” This is the first clear intimation which we have in Scripture of the observance of the Sabbath after its institution; and the mention of it is made in that familiar manner, which would induce us to think, that it was no new thing: and there was nothing in the circumstances of the people which could be a reason for setting apart the seventh day of the week, at this time, as a day of rest. To overawe the agitated people, and to reprove their wicked murmurings, the glory of the Lord appeared in the cloud. What that appearance was, which is called the glory of the Lord, we cannot certainly tell; but it was doubtless a very bright appearance; but whether there was seen, on these occasions, any person in the form of man, cannot be gathered from the sacred record. But the Lord not only promised to furnish bread for this great congregation, but flesh also; the latter was first given: “For in the evening the quails came up, and covered the camp; and in the morning the dew lay round about the host.” And when the dew disappeared the people saw “a small round thing, as small as the hoar-frost, on the ground.” “And when they saw it, they said, manna — what is it?’’ And thus this extraordinary bread received its name. They were now directed by Moses to go out and gather, every one for himself; and when they brought it in to be measured with an omer, “He that gathered much had nothing over, and he that gathered little had no lack: they gathered, every man according to his eating.” Moses had given strict orders, that no portion of the manna should remain until the morning, but the people disobeyed his voice, and kept of it until the morning, and it bred worms and stank; and he was much displeased. Every morning they gathered what was necessary for that day; except that on the sixth day, they collected double the usual quantity, namely, two omers for one man. And Moses said unto them, “To-morrow is the rest of the holy Sabbath unto the Lord; bake that which ye will bake to-day, and seethe that ye will seethe; and that which remaineth over lay up for you, to be kept until the morning; and that which was laid up on the sixth day did not stink; neither was there any worm therein. And Moses said, eat this to-day, for to-day is a Sabbath unto the Lord; to-day ye shall not find it in the field. Six days ye shall gather it, but on the seventh day, which is the Sabbath, in it there shall be none.” Notwithstanding these plain directions, some of the people went to gather on the seventh day and found none. This perverseness occasioned another exhortation respecting the observation of the Sabbath, “See, for the Lord hath given you the Sabbath, therefore he giveth you on the sixth day the bread of two days. Abide ye every man in his place, let no man go out of his place on the seventh day.” That is, no man was permitted to go out to collect food on the Sabbath; but this

did not prohibit them from going out to worship; or even to lead their ox or ass to watering; or to relieve the sick and afilicted. “So the people rested on the seventh day.” The appearance of the manna was like coriander seed, white; and its taste was like wafers made with honey. In order that future generations might have a memorial and sensible evidence of this extraordinary and long continued miracle, Moses directed the people to fill an omer with the manna, and to put it up before the Lord. This command seems to have been anticipated, here; for it is said that Moses and Aaron laid it up before the testimony to be kept: but the ark of the testimony in which the manna was deposited, did not yet exist. The command, however, might have been given now, and the execution of it deferred until this depository was prepared for its preservation.

SECTION X.

REBELLION OF THE PEOPLE AT REPHIDIM FOR WANT OF WATER — THE ROCK SMITTEN THE PEOPLE ASSAILED BY THE AMALEKITES — JOSHUA DEFEATS THEM.

This miraculous bread that fell from heaven, was the sustenance of this great multitude of people, not merely for a day, or a week, or a month, or a single year; but for forty years.

From the wildernesss of Sin, the people journeyed again, and came to Rephidim; and here a new distress began to be experienced. They were supplied with bread, and had received an abundant feast of flesh; but now water failed. Never was there a more rebellious, discontented people than those whom Moses was now conducting through the wilderness; and whatever disaster was experienced, the blame was cast upon him, who had no more power to prevent it, than any other man. Instead of humbly crying to God for a supply of water, which they had every encouragement to do, with confidence, they began to chide with Moses; and said, “Give us water that we may drink. And Moses said. Why chide you with me? Wherefore do ye tempt the Lord?” But they continued to murmur against him, saying, “Wherefore is this, that thou hast brought us up out of Egypt, to kill us and our children, and our cattle, with thirst?” The clamour against him, on this occasion, was so violent, that when Moses cried to the Lord for help, he said, “What shall I do unto this people? They be almost ready to stone me.” »By this time, the host of Israel had approached the mount of Horeb, a part of the range of Sinai; and the Lord commanded Moses to take with him the elders of Israel, and go and stand on the rock of Horeb, and to smite the rock with the rod with which he at first smote the river, when its waters were turned to blood. And Moses did according to the word of the Lord, in the sight of the elders of Israel; and the name of the place was called Massah and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord: the latter of these names signifies chiding, and the former, temptation. Among other impious things, they said, “Is the Lord among user not?” And now a new calamity befell them. “Amalek came and fought with them at Rephidim.” And Moses said to Joshua,” choose out men, and go and fight with Amalek. To-morrow, I will stand on the top of the hill with the rod of God in my hand. So Joshua fought with Amalek; and Moses, and

Aaron, and Hur, went up to the top of the hill. And when Moses held up his hand, then Israel prevailed; and when he let down his hand, Amalek prevailed. But Moses’ hands were heavy; and they took a stone and put it under him, and he sat thereon, and Aaron and Hur stayed up his hands, the one on the one side, and the one on the other side; and his hands were steady until the going down of the sun. And Joshua discomfited Amalek and his people with the edge of the sword.” And the Lord said unto Moses, “Write this for a memorial in a hook, and rehearse it in the ears of Joshua; for I will utterly put out the remembrance of Amalek from under heaven. And Moses built an altar, and called the name of it Jehovah-nissi; that is, Jehovah my banner. Because the Lord had sworn that he would have war with Amalek from generation to generation.”

Where the Amalekites now dwelt is unknown; long after this they are found inhabiting the south part of the land of Canaan. Saul, the first king of Israel, lost the divine favour by neglecting to execute the divine vengeance on this nation.

Here also we have the first notice of a man more famous than all others after Moses, for the frequent and familiar intercourse which he had with God, and for the wonderful works which he was enabled to perform. It may be asserted that Joshua was the witness of more stupendous miracles than any man who ever lived upon earth. At this time, though appointed commander-in-chief of the armies of Israel, he must have been quite a young man, and is so called, after this time.

Although Moses represented to Pharaoh that he wished to go into the wilderness to offer sacrifices unto Jehovah; yet no favourable opportunity seems to Imve occurred for this service, until after the defeat of the Amalekites. Moses then, for the first time, as far as appears, erected an altar; and no doubt offered burnt-offerings and peace-offerings; for an altar has no other use than for sacrifices. The name given to it seems to relate to the victory just achieved, by the help of the Lord, and to the oath that there should be unceasing war with Amalek. The Lord is my banner, was a fit device to be inscribed on the standard of Joshua, who was the instrument of the Almighty in destroying a great multitude of people.

SECTION XI.

JETHno’S VISIT TO MOSES — HIS WISE COUNSEL — INSTITUTION OF OFFICERS — JETHRO

RETURNS HOME.

While Israel was encamped at Mount Horeb, Jethro, father-in-law to Moses, having heard how he had brought the people out of Egypt, came unto him, with Zipporah his wife, and his two sons, Gershom and Eliezer, whom Moses, after starting with them to Egypt, sent back again, as has already been related. This must have been a most gratifying visit to Moses; and, therefore, as soon as it was announced that his father-in-law had arrived, “he went out to meet him, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent. And Moses told his father-in-law all that the Lord had done unto Pharaoh and to the Egyptians for Israel’s sake, and all the travail that had come upon them by the way, and how the Lord delivered them. And Jethro rejoiced for all the goodness which the Lord had done to Israel; whom he had delivered out of the hand of the Egyptians. Jethro appears to have been eminently devout as well as wise; for on hearing the narrative of Moses, he was so excited, that he burst forth in praises to God, saying, “Blessed be the Lord, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians. Now I know that Jehovah is greater than all gods; for in the thing wherein they dealt proudly he was above them. And Jethro,” who was a priest, “took burnt-offerings and sacrifices for God;” and as it was customary every where, to feast on the remains of such sacrifices, as were not entirely consumed upon the altar, Aaron and the elders of Israel came and “eat bread with Moses’ father-in-law, before God;” that is, at the altar, where offerings had just been made to God.

When Jethro observed how the people came to Moses with their causes and disputes from morning until evening, and that he had no assistance, and no relaxation from the severe duties of the judgment-seat, he found fault with his arrangements, and told him that at this rate he would wear out both himself and the people; “For,” said he, “this thing is too heavy for thee; thou art not able to perform it thyself alone. Hearken now unto my voice, and I will give thee counsel, and God shall be with thee. Provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens. And let them judge the people at all seasons. And it shall be that every great matter they shall bring unto thee, but every small matter they shall judge; so shall it be easier for thyself; and they shall bear the burden “with thee. If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall go to their place in peace.” And Moses perceived at once the wisdom of the counsel of his father-in-law, and took immediate measures to carry this convenient plan of polity into effect. But as he knew the importance of having the cordial consent of the people to these new measures, he addressed himself unto them, and said, “I am not able to bear you myself alone. The Lord your God hath multiplied you, and behold, ye are this day as the stars of heaven for multitude. The Lord God of your fathers make you a thousand times as many more as ye are, and bless you, as he hath promised you! How can I myself alone, bear your cumbrance, and your burden, and your strife. Take ye wise men and understanding, and known among your tribes, and I will make them rulers over you.”. Thus, in Deuteronomy, we read that Moses left the choice of rulers to the people; but in Exodus it is said, “Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. There is, however, no inconsistency in these accounts. He presided over the whole business and appointed to office such persons as the people elected, and this was a much safer as well as a much more popular method of making a selection, than if he had depended on his own judgment, or on the opinion of a few ministers about his person. Here then, we have the commencement of a genuine, republican government. The idea of a regular gradation of rulers or officers, was suggested by Jethro, but the manner of choosing them by the free suffrage of the people at large, was the plan of Moses himself. It is especially worthy of remark, in the counsel of Jethro, that he offers it on condition it should meet the approbation of God. “If,” said he, “God command thee.” No doubt Moses received an intimation from the Lord that the polity recommended was good; and in this way we may observe how God makes use of the wisdom which he has given to his servants to devise useful and convenient plans, for the government of his people, even when he was daily making revelations of his laws and of his will. Jethro, having aided his son-in-law in forming a system for the government of this nation, took his leave, and departed into his own land, for the present; although, as we shall see in the sequel of the history, he came back again, and probably accompanied Israel to the laud of Canaan.

SECTION XII.

MOSES CALLED UP INTO THE MOUNT — COMMUNICATES THE WORDS OF JEHOVAH TO THE PEOPLE — TREMENDOUS EXHIBITION ON MOUNT SINAI — THE TEN COMMANDMENTS UTTERED IN A VOICE OF THUNDER VARIOUS OTHER LAWS.

Three months had now elapsed from the time the children of Israel had gone out from Egypt; and they entered the wilderness of Sinai; for they had left Rephidim, where they lay encamped near Iloreb, for some time, and had proceeded to the desert of Sinai, which was something farther to the east. Sometimes, Horeb and Sinai are taken for the same mountain, as they belong to the same range; but properly they are distinct mountains, at no great distance asunder. Moses had now arrived at the place where God had met with him and spoke to him from the midst of the burning bush. This was a sacred spot; and surely no other place on earth was ever the scene of more stupendous miracles. Moses was now called up into the mount, and the Lord charged him to say to the children of Israel, “Ye have seen what I did unto the Egyptians, and how I bare you on eagle’s wings, and brought you unto myself. Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine. And ye shall be unto me a kingdom of priests, and an holy nation.” And Moses called the elders of Israel and laid before them all these words. And the people answered with one accord, and said, “All that the Lord hath spoken we will do.” So easy a thing is it to obtain the profession of obedience, even from a rebellious people. In all communications from God to the people, and from the people to God, Moses acted as the mediator or internuncius, Moses now received orders to go and “sanctify the people to-day and to-morrow, and let them wash their clothes.” We have already had occasion to remark one instance of this kind of ablution, or external purification, in the family of Jacob, when he was on his way to Bethel, to fulfil his vow, in the history of the Patriarchs. As it was a cleansing with water, it seems to have had something of the nature of a baptism; and the tradition of the Jewish rabbies, that the custom of proselyte baptism had its origin in this ancient manifestation of the divine presence, which rite of sanctification is not altogether improbable. It was never practised, but in view of some great solemnity, to which the people were approaching: and thus also, when the Lord himself came to sojourn upon earth, John, who was sent to prepare his way, called the whole Jewish nation to repentance, and also to the washing of baptism. In this case, at mount Sinai, the prescribed ablution was to prepare the

Israelites for the extraordinary descent of Jehovah upon the mountain on the third day, in the sight of all the people. And Moses was directed to set bounds around the mount, and to forewarn the people, that whoever touched the mount should die; and whether it were man or beast it should either be stoned or shot through. And Moses sanctified the people according to the command of God; “and on the third day, in the morning, there were thunderings and lightnings, and a thick cloud upon the mount; and the voice of the trumpet exceeding loud; so that all the people that were in the camp trembled. And mount Sinai was altogether in a smoke because the Lord descended upon it in fire, and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And “when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. And the Lord came down upon mount Sinai, on the top of the mount.” Again, God gave express orders that the people should keep themselves within the prescribed limits, and not break through to gaze; otherwise, they would bring swift destruction upon themselves; “and thou shalt come up, thou and Aaron, but let not the priests and the people break through to come up unto the Lord; lest he break through upon them.” It is difficult to determine who are to be understood by the priests mentioned here. We know that the Aaronic priests were not yet consecrated, and we never read of any other priesthood among the Israelites. It may, however, be argued with great probability, that wherever there are sacrifices there must be priests; and it is reasonable to suppose, that there existed a set of men appointed to this service. And there occurred a fact in the sequel of the history which confirms this idea; where Moses directed the young men to offer sacrifices, before Aaron was consecrated.

From the midst of the darkness, in a voice of thunder, God now spoke all the words of the ten commandments of the moral law. When the people heard the tremendous voice of God speaking to them, and saw the thundering and the lightnings, and heard the voice of the trumpet, they removed and stood afar off: and they said unto Moses, “Speak thou with us, and we will hear; but let not God speak with us lest we die.” But Moses encouraged them not to fear, though at the first he was himself so terrified, that he said, as the apostle informs us, “I exceedingly fear and quake.” These words are not recorded here, but it is remarkable, that in one instance it is said that Moses spake, but what he said is not mentioned. After this the Lord spake only to Moses, and he communicated what was said to the people. The first solemn message related to the worship of idols. The words are remarkable as showing that images and idols were first used as a means of worshipping Jehovah. “Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.” Directions were then given to make an altar of earth, and to sacrifice thereon burnt-offerings, and peace-offerings, sheep and oxen. And then this important promise was given, which is in force to this day: “In all places where I record my name, I avill come unto THEE, AND I WILL BLESS THEE.” It was also Ordained, that for the sake of decency, they should not ascend the altar by steps. From what is here said, it appears, that burnt-offerings and peace-off“erings, were the two kinds of sacrifices in use, before the institution of the Levitical ritual. The first of these was entirely consumed by fire on the altar, and among the Greeks obtained the name of holocaust, (entirely consumed:) the peace-off”erings were presented on the altar, but only a small part of the flesh was consumed, and the remainder furnished a feast for the worshipper and his friends. In every case, however, the blood was entirely drawn from the animal, and partly sprinkled on and around the altar, and partly poured on the ground, at its foot.

The next communication related to Hebrew servants; directing, that in no case, should they be obliged to serve more than six years: if the servant, however, preferred his master’s house to liberty, he might remain, but in token of perpetual servitude, he was to have his ear bored to the door post; but this transaction was ordered to take place before the judges; that there might be no injustice done.

SECTION XIII.

LAWS RESPECTING MURDER — LEX TALIONIS — MISCHIEF BY AN OX — OPENING A PIT —

PENALTV FOR STEALING AN OX OR A SHEEP THE KILLING OF A THIEF GOODS IN

TRUST ANIMA LS BORROWED — SEDUCTION — IDOLATERS — WITCHES.

It was ordained, that in all cases, wilful murder should be punished with death: but for him who slew a man unintentionally, a refuge from the avenger of blood should be provided.

It was also capital for a child either to strike or to curse his parents; and the person who stole a man and sold him was also punished with death. The man who inflicted a bodily injury on his neighbour, so that he was rendered incapable of work, was bound to pay all the expenses of his cure, and his wages for the time of his confinement.

And it was specially ordained, that a man who killed a servant, by striking him with a rod, should by no means be permitted to escape condign punishment; but if death did not immediately ensue, and yet the servant should die after several days, it was to be presumed, that the death was owing to another cause, since men would not be apt to destroy their own property.

The rule prescribed to the judges in apportioning punishments to crimes, was the most just that could be conceived. It was what has been called, “the law of retaliation.” “Life for life; eye for eye; tooth for tooth; hand for hand; foot for foot; burning for burning; wound for wound; strife for strife.” Eut if a man deprived a servant of his eye or his tooth, he was to be deprived of his services, and the servant received his freedom.

An ox that gored a man was directed to be slain; and the owner of an ox, known to push with his horns in time past, if being forewarned to keep him up, he neglected to do it, and the ox kill a man, the ox shall be put to death, and also his owner: but in this case, he was permitted to redeem his life by paying a fine. And where the ox killed a servant, his owner was bound to pay for his loss, and the ox, as before, was to be stoned.

He who opened a pit and left it uncovered, was responsible for all the injuries which might ensue; and where the ox of one man killed that of another, the law was, that both should be equally divided, the living ox by being sold, and the dead ox also; but if the offending ox was known to push in time past, and his owner kept him not in, then he was bound to pay for the slain ox, and take his carcase to himself.

For the stealing an ox, the penalty was, to restore five for one; and four sheep for a sheep.

In the day time, it was reckoned murder to put the thief to death, if apprehended in the act; but not so in the night; because death is not the proper punishment for theft, but restitution; and yet the law of self-defence will exculpate a man for killing a thief when found breaking into his house in the night.

The same principle of responsibility recognized in the law respecting a noxious ox, is applied to fire. This being a dangerous element, when not carefully guarded, the man who lets out fire which destroys his neighbour’s property, is liable for all the injury suffered; so also, if a man put his cattle into another man’s field; out of the best of his own he was bound to make restitution.

If money or other property were committed in trust to any one, and was stolen, the person from whom it was stolen, was required to take an oath before the judges, that he had not put his hand to his neighbour’s goods.

An animal borrowed, if it died when the owner was present, the borroAver was not bound to make it good; but if be was not present, then the borrower was responsible.

It was a law, that the man who seduced a woman should certainly marry her; unless the father of the woman utterly refused, and then a fine was imposed, equal to the dowry of a virgin.

A witch was not to be suffered to live.

Idolaters, and persons guilty of unnatural crimes, were to be punished with death.

SECTION XIV.

PROVISION FOR THE POOR, THE STRANGER, WIDOW, AND ORPHAN LOANS TO A BRO-THER PLEDGES — SPEAKING EVIL OF RULERS FIRST-FRUITS ANIMALS TORN BT

WILD BEASTS SLANDER FORBIDDEN DUTIES TO ENEMIES SABBATICAL YEAR

ANNUAL FESTIVALS — THE PASSOVER — FEAST OF TABERNACLES — AND FEAST OF HARVEST OF PENTECOST LEAVEN FORBIDDEN IN THE SACRIFICES — OTHER LAWS.

A SPECIAL provision was made for relief to the stranger, the widow, and the fatherless. The very words of this law are worthy of our consideration. “Thou shalt neither vex a stranger, nor oppress him; for ye were strangers in the land of Egypt. Ye shall not afilict any widow nor fatherless child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry, and my wrath shall wax hot, and I will kill you with the sword, and your wives shall be widows, and your children fatherless.”

Money lent to a brother who was poor, was to be without interest or usury.

When a neighbour’s garment was taken in pledge, the law required, that it should be restored before the going down of the sun.

It was expressly forbidden to speak evil of judges or magistrates.

The firstlings of the flocks and herds, the first fruits of the field, the garden, and the wine-press, were the Lord’s.

The flesh of animals torn by wild beasts was forbidden to be eaten by the Israelites.

Slander and false witness are expressly prohibited.

And it was forbidden to follow a multitude to do evil; and especially not to advocate an unrighteous cause, to decline after a multitude.

Neither were they permitted to countenance a poor man in his cause; that is, when it was unjust; neither might they wrest the judgment of the poor.

No enmity of another can exonerate us from the obligations of neighbourly conduct towards him; therefore, it was enjoined, that if a man met the ox or ass of his enemy going astray, he should surely bring it back to him; or if he saw his ass lying under a burden, he should by all means assist him.

Great disapprobation is manifested towards all partiality and injustice in the settling of disputes between man and man. No gift was allowed to be received by judges from either party concerned in a cause.

As the peojile were commanded to do all their secular work in six days, and rest the seventh day; so they were directed to sow the land and gather in the fruits for six years, but the seventh year they were to let it lie uncultivated. The reason here assigned for the rest of the weekly Sabbath, is a political one, and still of as great force as at first, “That thine ox and thine ass may rest, and the son of thine handmaid, and the stranger may be refreshed;” and the reason assigned for a sabbatical year was, “that the poor of thy people may eat; and what they leave the beasts of the field shall eat?” for in this year, no man was permitted to gather into his barn any of the spontaneous productions of the earth: these were free to all, and the owner of the field had no peculiar claim to them.

Three times in the year, all the males were required to appear before the Lord. At the feast of the passover, or of unleavened bread, on the fourteenth of Abib or Nisan, of the institution of which, a particular account has already been given; at the feast of HARVEST, which was to be celebrated fifty days after the passover, and was therefore called by the Greeks, Pentecost; and the feast of ingathering, at the end of the year, which is commonly called, the feast of tabernacles; because during its celebration, the people cut down branches of trees and made themselves booths, in commemoration of their dwelling in tents in the wilderness. This feast was set to the fifteenth day of the seventh month. And as their families and habitations would be peculiarly exposed, when all the males were absent, a special promise was given, that during these visits of piety to the place where the Lord should record his name, no one should desire their land, or molest their families. Thus, also, there was a special promise, that the sixth year should be so abundantly productive, that there would be no danger of want from having their fields untilled on the seventh.

Some laws were given, the reason of which does not clearly appear. Of this sort is the one forbidding leaven to be ofiered with any of their sacrifices; and that none of the fat of a sacrifice should remain until the morning. Probably many such regulations were intended to guard the people against the superstitious rites of the heathen around them. Some precepts, however, seem to have had no other end than to cherish humanity, and kind feelings even to animals. Such as this, “Thou shalt not seethe a kid in his mother’s milk.”

THE ISRAELITES. Ill

SECTION XV.

THE ANOEL 0^ GOD PROMISED TO GO BEFORE THE PEOPLE.

To encourage the people, and prevent their murmurings, the Lord said, “Behold I send an Angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice: provoke him not; for he will not pardon your transgressions; for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy unto thine enemies; and an adversary unto thine adversaries. For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perrizzites, and the Canaanites, and the Hivites, and the Jebusites; and I will cut them oflF. Thou shalt not bow down to their gods, nor serve them; nor do after their works; but thou shalt utterly overthrow them, and quite break down their images. And ye shall serve the Lord your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee. There shall nothing cast their young, nor be bai-ren in thy land: the number of thy days I will fulfil. I will send my fear before thee, and will destroy the people to whom thou shalt come. And I will make all thine enemies turn their backs unto thee. And I will send hornets before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee. I will not drive them out before thee in one year, lest the land become desolate, and the beast of the field multiply against thee. By little and little, will I drive them out from before thee, until thou be increased and inherit the land. And I will set thy bounds from the Red Sea, even unto the sea of the Philistines; and from the desert unto the river; for I will deliver the inhabitants of the land into your hand, and thou shalt drive them out before thee. Thou shalt make no covenant with them, nor with their gods. They shall not dwell in thy land; lest they make thee sin against me; for if thou serve their gods it will surely be a snare to thee.”

SECTION XVI.

MOSES, AARON, NADAB, AND ABIHU CALLED INTO THE MOUNT GLORIOUS APPEAR-ANCE OF GOD — TABLES OF THE LAW.

Moses was, after this, called up into the mount, and directed to bring with him Aaron and his two oldest sons, Nadab and Abihu, and seventy of the elders of Israel: but these were to worship afar off, and Moses alone to come near the Lord. And

Moses wrote all the words of the Lord. And early in the morning he builded an altar at the foot of the mountain, and set up twelve pillars, according to the twelve tribes of Israel. “And he sent young men of the children of Israel who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the Lord.” Some remarks have already been made on the existence of priests in Israel, before the consecration of Aaron, and reference was made to what is here stated. We have also here a more particular account than occurs before, of the ceremonies in relation to the blood of the sacrifices; “And Moses took half of the blood and put it into a basin; and half of the blood he sprinkled on the altar.” Having committed to writing the laws which had been committed to him by the Lord, and which the people had repeatedly promised that they would obey, he now took the book containing this covenant and read it in the audience of the people. “And they said, all that the Lord hath said will we do, and be obedient.” And Moses took the blood which he had put in basins, and sprinkled it on the people, and said, “Behold the blood of the covenant which the Lord hath made with you concerning all these words.” After this solemn ratification of the covenant, Moses, Aaron, Nadab, and Abihu, and the seventy elders of Israel, went up on the mount. “And they saw the God of Israel; and there was under his feet as it were a paved work of a sapphire-stone, as it were the body of heaven in its clearness. And upon the nobles of Israel he laid not his hand: also they saw God, and did eat and drink.” The visible appearance, on this occasion, must have been that of the Angel of the Covenant, the Son of God, who often appeared in the form of a man; and sometimes, as in this instance, surrounded with glory.

It was not sufficient that the law of the ten commandments should be uttered by the voice of God, and written by Moses in the book of the law, the Lord now directed Moses to come up to him in the mount, and he would give him tables of stone, which should contain the law and commandments. On this occasion, Moses was accompanied only by Joshua. “And he said unto the elders of Israel, tarry ye here for us, until we come again unto you. And behold, Aaron and Hur are with you: if any man have matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eves of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount. And Moses was in the mount forty days and forty nights.”

SECTION XVII.

OFFERINGS FOR THE TABERNACLE — PATTERN CURTAINS — ALTAR — LAYER — HOLY,

AND MOST HOLY PLACE, AND THEIR FURNITURE.

At this time, directions were given to Moses in relation to offerings of gold, and silver, and brass; blue, and purple, and scarlet, and fine linen, and goat’s hair, and ram’s skins dyed red, and badger skins, and shittim wood; oil for the light; spices for anointing oil, and for sweet incense, onyx-stones, and stones to be set in the ephod, and in the breast-plate, for the purpose of making a sanctuary, or house of worship, in which God might, as it were, dwell among them. The exact pattern of this structure was shown to Moses in the mount; and he was ordered to be careful to make a tabernacle, and the instruments and furniture thereof, exactly according to the pattern which he had seen. The tabernacle itself was directed to be made with boards, plated with silver, and inserted in sockets; and held together by cross-bars, and by braces at the corners. Over this frame several sets of curtains were suspended. The first of fine twined linen, and blue, and purple, and scarlet. And above these, another set of curtains, of goat’s hair, eleven in number; to be a covering on the tabernacle. And as an outer covering of the whole, there was a canopy of ram skins dyed red, and skins dyed blue.

The tabernacle was to be divided into two compartments, the exterior of which was to be twenty cubits in length, and ten cubits wide; and the interior, which was the most holy place, ten cubits square. The entrance into the outer tabernacle, or holy place, was by an opening covered by a thick impervious curtain; and the separation between the holy and most holy place, was by another curtain of most precious materials and workmanship. The furniture of the exterior apartment was, first, the golden candlestick of pure beaten gold, with its seven ornamented branches, or stems, with their respective lamps and oil vessels. 2. The table of shew-bread covered with plates of gold, on which twelve loaves were placed every Sabbath morning; and those were directed to be eaten by the priests within the sacred precincts. And, 3. The golden altar, or altar of incense. Within the inner veil, in the interior recess of the tabernacle, called the most holy place, was the ark of the covenant, a chest covered all over with pure gold, the lid of which, called the mercy-seat, or place of atonement, was a piece of gold on which, at each end, were formed cherubims, whose faces were turned inwards, towards the mercy-seat. Within this sacred chest were deposited the two tables of the law, written by the finger 9f God — the pot of manna, and Aaron’s rod that budded. The tabernacle “was so constructed, that it could readily be taken down, and carried from place to place. It was situated within a court, a hundred cubits long, and fifty broad, near the western extremity. This court was everywhere surrounded with pillars, on which were suspended curtains, except in the front, where was a wide gate, closed by a curtain. In this court was also placed the altar of burnt-offerings, at no great distance from the entrance of the tabernacle, and between the altar and the tabernacle stood the laver, which was continually replenished with water, where the priests washed their hands and feet, and the pieces of the victims, which were placed on the altar.

SECTION XVIII.

DESIGNATION OF AARON AND HIS SONS TO THE PRIEST’S OFFICE — SACERDOTAL GAR

MENTS MATERIALS OFFERED FREELT WISDOM GIVEN TO EXECUTE THE WORK

AMOUNT OF GOLD AND SILVER CONTRIBUTED — WHENCE OBTAINED.

As there was now to be a sacred edifice for the worship of God, and a great increase of ritual services, it became necessary to have a priesthood entirely consecrated to this service. Accordingly, the whole tribe of Levi was selected to aid, as there might be occasion, in the religious services of the tabernacle: but the family of Aaron who belonged to this tribe, were sanctified to be priests, of whom Aaron was chief priest. The priests were consecrated with many ceremonies, and a particular costume was prescribed to them, which they were bound to wear, whilst ministering in or about the sanctuary. The robes of the high-priest were as splendid and rich as the most precious materials and costly work could make them. No prince or potentate ever wore habiliments more elegant and decorous. It is not necessary to describe the several parts of the high-priest’s dress. A good painting or print will give the reader a clearer idea of it, than any description which we could give in words. It may, however, be satisfactory to specify the mitre and the breast-plate. The former was an elegant turban encircled with a crown, on the front of which was a golden plate, inscribed with the words “Holiness to the Lord.” The breast-plate was, however, the richest, most splendid, and most important part of the whole. In it were inserted twelve precious stones, each of a different species from the rest; and on each of these was inscribed the name of one of the tribes of Israel; so that the twelve tribes of Israel were engraven on these stones, which were set in ouches of gold. And on the shoulders where the breast-plate was fastened to the other parts of the dress, there were two clasps contcaining two very large stones of the most valuable kind, on which also were inscribed the names of the twelve tribes; six on the one, and six on the other. The high-priest wore this precious and splendid dress, when he ministered in the tabernacle, except when he officiated on the day of atonement, on which occasion he put on what were called the linen garments, which he wore in common with the other priests.

The offerings requisite for the costly edifice now erected, and for all the furniture of the court, and the tabernacle, and for the garments of the priests, were made voluntarily by the people, not grudgingly, but willingly, and with so much liberality, that it became necessary for Moses to make proclamation, that materials sufficient for the whole work were already in hand, and to request the people to withhold their hands, and bring no more offerings.

There were also men inspired with wisdom and ingenuity by the Spirit of the Lord, to know how to work all manner of work for the service of the sanctuary. The chief of these wise-hearted men were Bezaleel and Aholiab, to whom the execution of the whole work was committed. There were also wise-hearted women, “who did spin with their hands, and brought that which they had spun both of blue, and of purple, and of scarlet, and of fine linen.” And others spun goats’ hair; and to make the laver, the women gave up their brazen mirrors. Thus “the children of Israel brought a willing offering unto the Lord; every man and woman whose heart made them willing to bring for all manner of work, which the Lord had commanded to be made by the hand of Moses.”

The whole amount of gold used in the structure of the tabernacle was twenty and nine talents, and seven hundred and thirty shekels: and the silver, an hundred talents, and a thousand seven hundred and seventy-five shekels. It has sometimes been inquired, whence had the Israelites, who had just come out of the oppressive bondage of Egypt, resources to supply so much gold and silver and other precious materials, for the building of the tabernacle? To which it may be replied, that some of them, especially the descendants of Joseph, were rich, for we do not read that their property was taken away by the Egyptians. Again, they received large quantities of gold and silver from the Egyptians the night on which they forsook Egypt, as has been before related; and it is exceedingly probable that they found great spoils at the Red Sea; for the bodies of the Egyptians were washed on shore; and the Israelites were thus enriched by their enemies, in more ways than one.

SECTION XIX.

ERECTION OF THE TABEHNACLE LAWS RESPECTING SACRIFICES AND OFFERINGS — SIN-OFFERINGS UNBLOODY SACRIFICES DRINK-OFFERINGS FLOUR-OFFERINGS.

The erection of the tabernacle took place in the first month of the second year, and first day of the month, after they left Egypt. When the tabernacle was reared up, and all its furniture disposed in its proper place, “the cloud covered the tent of the congregation; and the glory of the lord filled the TABERNACLE. And when the cloud was taken up from over the tabernacle, the children of Israel went onwards in all their journeys. But if the cloud were not taken up, then they journeyed not, till the day that it was taken up. For the cloud of the Lord was upon the tabernacle by day, and a fire was on it by night, in the sight of all the house of Israel, throughout all their journeys.”

The laws now given respecting sacrifices, offerings and various other things, were exceedingly numerous, and need not be recited in detail. Some general remarks, together with a notice of some remarkable statutes and ordinances, will be sufficient for our purpose.

The earliest kind of sacrifice of which we have any account, was the burnt-offering, which might be of the herd or of the flock; or in case of poverty, doves or pigeons. The ceremonies used in this sacrifice, were the following: the animal, of whatever kind, whether of the herd or flock, was required to be a male, and without blemish. The place of making the offering was at the door of the tabernacle. The person making it did it “of his own voluntary will,” and when the animal was presented, the offerer put his hand upon the head of the burnt-offering, and it was accepted from him, “to make an atonement for him.” When the bullock or the lamb, was killed by the person presenting him, and the ofiiciating priests caught the blood, and brought it and sprinkled it round the altar. The animal was then skinned, and cut in pieces; and the priests having kindled a fire on the altar, placed the pieces in order on the wood, and the whole was consumed; the inwards and legs were, however, first carefully washed in water. This was called, “an offering made by fire, a sweet savour unto the Lord.” The place of slaying the burnt-offering was on the north side of the altar.

The next sacrifice, which was in use before the time of Moses, was the peace-offering. Of these, the only part burnt on the altar was the fat; the breast and the right shoulder were waved or heaved before the Lord, and belonged to the officiating priests, by means of which they received a large part of their support. The remainder of the peace-offering was for the use of the offerer, who made a feast upon the same, and eat it within the sacred precincts of the courts of the Lord, where there were conveniences for cooking, and rooms in which families and select companies might meet. The peace-offering might be male or female, of the flock or the herd.

The sin-offering and trespass-offering are treated of distinctly in the law, but in what the difference between them consisted it is not now easy to say, except that the former was in some cases offered for the whole congregation; the latter only for private persons. It will be sufiicient, therefore, to give a brief description of the sin-offering.

When the priest himself sinned, he was required to offer a young bullock, without blemish, for a sin-offering; and he was to bring the animal before the Lord, that is, to the door of the tabernacle, and lay his hand upon his head, and there kill him; the officiating priest then received the blood, and dipped his finger into it, and sprinkled it seven times before the Lord, before the veil of the sanctuary, and also put some of the blood on the horns of the altar of incense, and poured the remainder of the blood at the bottom of the altar. The fat was burnt upon the altar, as in the case of the peace-offerings, but the skin and the flesh, and other appurtenances of the bullock, were not burnt upon the altar, but carried out to a clean place, entirely without the camp, and there burnt.

When a sin-offering was made for the whole congregation, the ceremonies vere the same as now described, except that the elders of the congregation laid their hands on the head of the sacrifice.

The sin-offering of a ruler of the people was different. He was required to bring before the Lord a kid of the goats, a male, and the blood was put on the horns of the altar of burnt-offerings. And the sin-offering of one of the common people differed in nothing from that of the ruler, except that the animal offered was to be a female, instead of a male. In every case, this offering was made on account of some sin committed, of which the offerer was conscious: and when he presented his sacrifice he laid his hands upon its head, and made confession of his sin; and the priest by sprinkling the blood on the altar, made an atonement for him, and his sins were forgiven.

In regard to the trespass-offering, the law provided, that when the offerer was too poor to bring a lamb or a kid, he might present two turtle doves, or two young pigeons; or if he was unable to provide even these, he might bring the tenth part of an ephah of fine flour, on which no oil or frankincense was to be placed: and the priest burned a portion of this offering on the altar, and the remainder fell to him.

But when a man sinned in relation to the holy things of the Lord, he was required to make amends for the injury in the holy thing, and to add a fifth; and to make an atonement for his offence, he was to bring a ram for a trespass-offering.

Besides these bloody sacrifices there were prescribed various offerings of the fruits of the earth. These commonly consisted of fine flour, on which frankincense was poured, and also oil. The officiating priest took a handful of this flour, thus prepared, and burnt it upon the altar, for a memorial. This was an offering made by fire, of a sweet savour unto the Lord. Every offering of flour was seasoned with salt; but neither leaven nor honey were ever permitted to be mingled with these offerings. Sometimes, the flour was baked in a pan, or formed into cakes; the ceremonies were in this case the same as before. The priest burnt a handful on the altar, and the remainder was allotted as a compensation unto him. These offerings of flour or cakes often accompanied the sacrifices, epecially the peace-offering. The offerings of flour, baked and unbaked, which the law enjoined, are, in our version, called meat-offe7’ings, which, as the word meat is noAV commonly understood, is wrong; they should be denominated bread-offerings, flour-offerings, or grain-offVrings. They never consisted of the flesh of animals.

Drink-offerings of wine, also accompanied the various animal sacrifices; the quantity poured out being answerable to the size of the sacrifice.

SECTION XX.

CONSECRATION OF THE PRIESTS AND LEVITES — HOLY FIRE.

Aaron and his sons were consecrated to the priest’s office with many solemn ceremonies. The whole congregation was assembled at the door of the tabernacle; and Moses washed Aaron and his sons with water; and put on them their sacerdotal robes; and then anointed them with the holy oil; and he also anointed with the same the tabernacle and all its furniture, and the altar and all its vessels, and the laver and its foot, and sprinkled a portion of it on the altar seven times. Then Aaron and his sons put their hands on the head of the bullock for a sin-offering, and slew it; and Moses took the blood and put it on the horns of the altar, and poured the blood at the bottom of the altar. And he took all the fat of the inwards and burned it on the altar, with the liver and the two kidneys; and burnt the flesh and skin and other appurtenances without the camp, as in the case of other sin-offerings. Then Aaron and his sons put their hands on the head of the ram for the burnt-offering, and killed it, and Moses sprinkled the blood upon the altar, round about; and he burnt the head and the fat, and the legs upon the altar.

Next, Aaron and his sons laid their hands upon its head, and slew it; and Moses took of the blood and put it on the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of the right foot: and did the same to his sons. Aaron then waved the shoulder of the sacrifice, together with the fat, and unleavened bread, which when it was done, Moses received them from the hand of Aaron and his sons, and burnt them on the altar: but the breast he waved before the Lord, but did not burn it, but reserved it for himself, as being the portion of the officiating minister. And again, Moses took of the blood and the anointing oil, and sprinkled it on Aaron and his sons, and on their garments. After these solemn ceremonies, Aaron and his sons were forbidden to go out of the door of the tabernacle for seven days, when the period of their consecration would be ended.

On the eighth day, Aaron and his sons entered on the public duties of the sacerdotal office, by sacrificing a young calf for a sin-offering, and a ram for a burnt-offering. And the people were commanded to bring a kid for a sin-offering, and a calf and Iamb for a burnt-offering; also a bullock and a ram for peace-offerings; and an offering of flour mingled with oil. These sacrifices were intended as a preparation for the manifestation of the divine presence which was about to take place. These also Aaron offered for himself and sons, and for the people, and put the blood upon the horns of the altar, and poured out the remainder at the bottom of the altar, and with the other ceremonies appropriate to each kind of sacrifice. When these offerings were completed, Aaron, as being now fully invested with the office of high-priest, “lifted up his hands towards the people, and blessed them.” After which Moses and Aaron went into the tabernacle, and when they came out, they again blessed the people: and the glory of the Lord appeared unto all the people. And fire came out from before the Lord, and consumed the burnt-offering on the altar, and the fat of the other sacrifices. “And when the people saw it, they shouted and fell on their faces.”

This fire, thus kindled, was to be kept alive, and never to be suffered to go out; and all offerings made by fire, whether on the altar of burnt-offerings, or on the altar of incense, must be made by the holy fire on the altar.

SECTION XXI.

THE SIN AND FEARFUL PUNISHMENT OF AARON’S ELDEST SONS,

Nadab and Abihu, the oldest sons of Aaron, who had just been with him consecrated to the priest’s office, and one of whom would doubtless have been his successor in the office of high-priest, regardless of the commandments of the Lord, and probably elated with the distinction which they had received, took their censors, and put common fire therein, and offered strange fire before the Lord, instead of the holy fire from the altar. “And there went out fire from the Lord and devoured them; and they died before the Lord.” Moses, upon this manifestation of the divine displeasure, spoke to Aaron and said, “This is that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified.” This was indeed a heavy affliction and sore trial to Aaron; but he behaved himself as became a saint, for he “held his peace.” Moses directed that the bodies of these men should be taken away from the sanctuary, out of the camp. He then forbid Aaron and his remaining sons, Eleazar and Ithamar, to make any of the usual expressions of grief, such as uncovering or making bald the head, and rending their garments, lest they should die; “but,” said he, “let your brethren the whole house of Israel bewail the burning which the Lord hath kindled. And ye shall not go out from the door of the tabernacle; for the anointing oil of the Lord is upon you.”

It is not an improbable conjecture, that these young men had made too free a use of wine, and that intoxication might have been the occasion of their sin; for in the very next precept which was delivered, it is enjoined, “Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die. It shall be a statute, for ever, throughout your generations; and that ye may put a difference between holy and unholy; and between unclean and clean; and that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them.”

Moses became more exact in looking into the conduct of Aaron and his remaining sons; and gave them special directions what offerings were to be eaten in the courts of the Lord. And after scrutiny, finding that the kid of the people for a sin-offering had been burnt, instead of being eaten by the priests, as had been commanded in regard to this particular sin-offering, contrary to the custom in other cases of the sin-offering, he was displeased with Aaron, Eleazar, and Ithamar, and said, “wherefore have ye not eaten the sin-offering in the holy place? Behold the blood of it was not brought in within the holy place; ye should indeed have eaten it in the holy place.” But Aaron excused himself on account of some impurity contracted by accident; which rendered it unsuitable that he should partake of what was so holy. When Moses heard this he was satisfied.

SECTION XXII.

CLEAN AND UNCLEAN ANIMALS — LEPROSY, LAWS HESPECTING IT.

The distinction between clean and unclean animals existed anterior to the deluge; for we find it made the ground of a great difi’erence in the number of each admitted into the ark; and there can be little doubt, but that this distinction originated with the divine institution of sacrifices. Those animals which, according to the primitive institute, might be ofi“ered in sacrifice, were considered clean, and all others unclean. And this does not exclude the idea that the former were better suited for human food than the latter; for the selection of certain species for sacrifice may have been made with some reference to this very thing. It is true, that sacrifices were only ofi“ered from the herd and the flock, and one species of birds; but the obvious reason was, that other clean animals were wild and could not always be had, when any particular sacrifice was required to be off”ered.

In the Levitical law, all unclean animals are prohibited as articles of food; and all clean animals are allowed. In regard to quadrupeds, the rule of distinction was, that all animals, both dividing the hoof and chewing the cud, are clean, and might be used as food; all other quadrupeds were prohibited, as unclean. In regard to birds, there were no clearly marked criteria, whereby the clean and unclean were distinguished, the law therefore contains an enumeration of the species which were unclean.

In regard to fishes, the criteria were as distinct as of quadrupeds. Those animals, in the water, which were furnished both with fins and scales might be eaten, but all others were unclean.

Insects, and all creeping things, in general, were prohibited; yet some few species were allowed to be used as food.

As this distinction of clean and unclean animals originated with the institution of sacrifices, it ceased when they were abrogated; and now nothing is “common or unclean;” although, some animals are much better adapted for human food than others; and generally those animals are most used for food, which, according to the ritual law, were reckoned clean. Some animals are said to be very unsuitable for food in one climate and country, which may be eaten without inconvenience in an-Other country, -where the climate is different. Thus in the hot countries of Asia, particularly in the sandy regions of Arabia, where cutaneous diseases are frequent, and of a malignant kind, it has been thought, that the flesh of swine is very unfavourable to health.

The leprosy was a disease of so impure, and probably, also contagious a nature, that persons infected with it were carefully separated from the rest of the people; and as some skill was requisite to distinguish this foul disease, in its incipient state, from other cutaneous diseases of a less noxious kind, this whole matter was committed to the priests, who were authorized to determine when it was proper for any one to be sent out of the camp, on the account of the leprosy; and when the cure was so complete, that the leper might be again restored to the society of his friends. And when a leper was pronounced clean, there were certain things required of him, which might on no account be neglected. The signs by which the leprosy might be distinguished are particularly laid down in the 13th chapter of Leviticus; and the ceremonies to be used when the priest pronounced a leper clean, are as particularly detailed in the 14th chapter of the same book.

Rules are also given for detecting a cankerous, consuming disorder, analogous to the leprosy in man, which invaded and destroyed garments and houses, in that climate.

SECTION XXIII.

LAWS OF PURITY AND HEALTH.

A WOMAN, after childbirth, was reckoned unclean for one week, if she had given birth to a male; for two weeks when a female; but for her complete purification, one month must elapse in the former, and two months in the latter case. After which, it was prescribed, that she should offer a lamb for a burnt-oifering, and a young pigeon or turtle dove for a sin-offering: but in case of such poverty as rendered the offering of a lamb impracticable or inconvenient, the law was fulfilled by two turtle doves, or two young pigeons; the one for a burnt-offering and the other for a sin-offering. It may not be improper here to remark, that the Virgin Mary, the blessed mother of our Lord, was so poor, that she was able only to make the offering of two turtle-doves.

Laws were also ordained, declaring that all running issues, and impure discharges, rendered the subjects of them unclean, and showing how they wore to be purified.

No ceremonial uncleanncss, however, was so great as that contracted by touching a dead body; or a bone, or the grave of a human being. AVhoever, however necessarily, or accidentally, touched the dead body of a man, was unclean for seven days; and in order that he might be clean, at the end of this period he was required to purify himself on the third day, and on the seventh. Whoever was defiled by the touch of a dead body, and entered the sacred enclosure without purification, defiled the tabernacle of the Lord, and exposed himself to the punishment of excision. The death of any person in a tent rendered all who were present unclean, for seven days; and not only the persons but the vessels in the tent were unclean. It is difiicult to account for the rigour of this ceremonial law. It probably had its origin in the necessity of counteracting some superstition respecting the relics of the deceased, which is not now known. Certainly, the shameful superstition of Christians in relation to relics, would render any regulation important which would have had the efi’ect of putting an end to it.

The method of purifying those rendered unclean by the touch of a dead body was singular. A red heifer on whose neck the yoke had never come, was slain by the priest, and her blood sprinkled seven times towards the tabernacle. Then one took the heifer and burnt her wholly in the presence of the priests, who took cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. The priest then washed his clothes and bathed his flesh, and was unclean until the even. Next, a man who was clean gathered up the ashes of the heifer, and laid them up without the camp, in a clean place; and then it was to be kept for the people, as “a water of separation,” “a purification from sin.” Whoever then was defiled by a dead body was purified by putting some of the ashes of the heifer into a vessel of running water, which a clean person sprinkled with a bunch of hyssop on the unclean person; or, on the tent and its furniture; and on the seventh day the man was to purify himself and wash his clothes, and bathe himself in water, and at even he should be clean.

Another extraordinary law in the Mosaic code was that relative to the woman suspected of adultery by a jealous husband. A potion, called bitter water, was, after much solemn ceremony, given to the suspected wife to drink, by the priest; the efi’ect of which, if she was guilty, was, that her body swelled in an extraordinary manner, and the woman, according to the awful denunciation of the priest, became a curse among her people. But if she was innocent, no such efiects ensued. The whole ceremonial of this appalling transaction may be read in the 5th chapter of Numbers; but these ceremonies the Jewish rabbies multiplied tenfold.

SECTION XXIY.

THE VOW OF THE NAZAKITE.

Any persons who chose might take upon themselves the vow of the Nazarite, “to separate themselves unto the Lord.” The person thus separated, was bound to drink no wine, nor strong drink, nor vinegar of wine, or of strong drink; nor to drink any liquor formed from grapes; nor to eat grapes, moist or dried; nor, indeed, any thing from the vine tree, from the kernel to the husk. All the days of his separation, no razor was to come upon his head, but he was to let the locks of his hair grow. And during his sep;j,ration he was carefully to avoid the touch of a dead body; and even if his father, mother, brother, or sister, should die in the time, he was not to touch their bodies. But if any one happened to die suddenly by him, then he was required to shave his head on the seventh day, and on the eighth day to offer two turtles or two young pigeons, the one for a burnt-offering, and the other for a sin-offering, and thus make an atonement for him that had sinned by the dead, and hallow his head that same day. And he shall consecrate unto the Lord the day of his separation, and shall bring a lamb for a trespass-oflfering; but the days that were before shall be lost, because his separation was defiled. And when the days of his separation are fulfilled, he shall be brought unto the door of the tabernacle of the congregation, and he shall offer one male lamb for a burnt-offering, and a female lamb for a sin-offering; and a ram for a peace-ofiering; and the usual oJBFerings of flour, oil, and wine, the accompaniments of the aforesaid sacrifices; “and the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace-offerings.” And the priest took the shoulder of the ram, and unleavened cakes, and put them on the head of the Nazarite after his hair was shaven, and the priest waved them for a wave-offering before the Lord. When this ceremony was ended, then the Nazarite might drink wine.

There were, however, Nazarites who became such by the vow of their parents, before they were born, as Sampson. These abstained from wine and strong drink all their lives, and suffered their hair to grow, without being shorn or shaven.

SECTION XXV.

GREAT DAY Or ATONEMENT.

The only service performed in the interior recess of the tabernacle, called THE MOST HOLY PLACE, was on the tenth day of the seventh month, which was, “the day of atonement,” a day ot humiliation and fasting; for, although the word for fasting is not found here, nor in the whole Pentateuch, yet the Jews have ever understood, that this “afflicting of the soul” was by fasting; and, therefore, this day obtained the name of the fast; as being the only day of this kind prescribed in the law. On this interesting day, the high-priest himself officiated; and to prepare himself for his work, which was not only solemn, but difficult and laborious, he prepared himself for several days before; and in the morning of this day, he put on his linen garments, after bathing himself in water. Then he took a bullock for a sin-offering, and a ram for a burnt-offering. He took also two goats, and presented them before the Lord, at the door of the tabernacle of the congregation. And he cast lots on the two goats; one lot for the Lord, and the other for azazel, rendered ^cape-goat, in our version. The goat on which the Lord’s lot fell, was to be offered as a sin-offering unto the Lord; but the scape-goat he presented alive before the Lord, to make an atonement with him, and to let him go for a scape-goat into the wilderness. And the high-priest took the bullock which was for a sin-offering for himself and his house, and slew it. And he took a censor full of burning coals of fire, from off the altar before before the Lord, and his hands full of sweet incense beaten small, and brought it within the inner veil, into the Most Holy Place. And he put the incense on the coals of fire on the censer before the Lord, that the cloud of incense might cover the mercy-seat, that was over the ark of the testimony, that he might not die. Then the high-priest took of the blood of the bullock, and sprinkled it with his finger upon the mercy-seat eastward; and before the mercy-seat he sprinkled of the blood with his finger, seven times.

Having completed this solemn service, on his first entering the Most Holy Place, he returned and slew the goat which was for a sin-offering for the people, and carried its blood within the vail, and sprinkled that after the same manner, as the blood of the bullock. And this sin-offering was intended to be “an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins.” While the high-priest entered within the vail, no man was permitted to be in the other part of the tabernacle, until he returned. When this part of the service was finished, he went out, and sprinkled of the blood of the bullock and of the goat upon the horns of the altar seven times, “to hallow and cleanse it from the uncleanness of the children of Israel.” Then the high-priest took the live goat, and laid both his hands upon its head, and confessed over him all the iniquities of the children of Israel, and all their transgressions in all their sins, and putting them on the head of the goat, sent him away by a fit man into the wilderness. “And the goat shall bear upon him all their iniquities, unto a land not inhabited. And he shall let go the goat in the wilderness.” The high-priest, when he completed the work of atonement, changed his garments, laying aside those in which he had administered in this solemn service, he washed his flesh, and put on his official robes, which he usually wore in the tabernacle, and came and offered the burnt-offerings for himself and for the people. But the bodies of the sin-offerings, whose blood had been carried within the vail, were carried without the camp and burnt there; and both he who carried away the scape-goat, and he who carried the bodies of the sin-offerings were required to wash their clothes and bathe their flesh, after which they came into camp. “And this shall be an everlasting statute unto you, to make an atonement for the children of Israel, for all their sins, once a year.”

SECTION XXVI.

LAWS RESPECTING THE PRIESTS AND LEVITES — SACERDOTAL BENEDICTION.

No man could be admitted to the priesthood who was not of the family of Aaron: Providence stood pledged therefore to preserve this family from extinction as long as the Levitical priesthood continued; and the event corresponded with the pledge; for although the office of high-priest was transferred from one branch of Aaron’s family to another, the succession continued without interruption until the destruction of the second temple. As every priest must be a legitimate descendant of Aaron, it was necessary that every one claiming a participation in this sacred office should be able to show by undoubted genealogical tables his regular descent; hence the great importance of such tables. And to this the Apostle refers in the epistle to the Hebrews, when treating of Melchisedek, whom, says he, was “Without father, without mother, having neither beginning of days nor end of life;” which was as much as to say, his name is no where found in the genealogical tables of the priests.

But a regular descent from Aaron was not sufficient to entitle a man to this office, if he had any deformity or bodily defect. Every thing of this kind was considered a complete disqualification for the priesthood. And that there might be no doubt respecting the kind of defects which were intended, a particular enumeration of them is given in the law, which the curious reader may find in the 21st chapter of Leviticus.

As the priests, when on service at the tabernacle, lived upon the holy things which had been offered on the altar, it became necessary to point out the persons who might partake of this sacred food, and the state of ceremonial purity requisite in the priest himself, to qualify him to eat of the holy things. These regulations may be found in the 22d chapter of Leviticus.

The pri§sts were not required to lead a life of celibacy, but there were some restrictions in regard to their marriage which were peculiar. A priest was required to marry a virgin, or the widow of a brother priest. And their families were bound to be peculiarly studious of purity; and a violation of chastity by the daughter of a priest was visited with a severity of punishment unknown to the Mosaic law, in other cases. She was ordered to be burnt with fire.

Besides the service of the altar, where the priests officiated by rotation, and by lot, it belonged to them to instruct the people in the law of the Lord. “The priest’s lips should keep knowledge;” and on public occasions to pronounce a solemn benediction on the people; which was in the following form: “The Lord bless thee, mid keep thee! The Lord make his face to shine upon thee, and be gracious unto thee: The Lord lift up his countenance upon thee, and give thee peace!” And the Lord said, “They shall put my name upon the children of Israel, and I will bless them.”

The remainder of the tribe of Levi, although not priests, were solemnly consecrated to the service of God, and were given to the family of Aaron as assistants in carrying the tabernacle and its furniture; and in keeping guard around the sacred precincts; and in conducting the music used in the public service of the sanctuary. This tribe received no allotment of laud with the other tribes, but had forty-eight cities with their suburbs, assigned to them, of which thirteen were appropriated to the priests, and thirty-five to the Levites. They were much occupied in giving instruction through the tribes, and in administering justice. They were under peculiar obligations to be holy men, “Let them that bear the vessels of the Lord be holy.”

SECTION XXVII.

LAWS RESPECTING INCEST.

Although in the family of Adam, brothers and sisters must have intermarried, and hence it is evident that there can be nothing simply immoral, or repugnant to the feelings of nature, prior to education, in such a connexion; yet, as soon as the human race became numerous, reasons both moral and political would readily suggest themselves, against marriag-^s between very near relatives. It would, however, have remained a perplexing and difficult subject, and much corruption and confusion might have ensued, had not positive directions been given to regulate this matter. Some rules relative to this point doubtless were in force before the time of Moses; but now it seemed good to the great Legislator, to draw a distinct and definite line between the lawful and incestuous intercourse of the sexes. It has, indeed, been doubted how far this law extends in its prohibitions; and it has also been questioned, whether these laws are now in force, or were abrogated with the ceremonial part of the Levitical economy. On this subject it may be sufficient for our purpose to remark, that the institution of marriage is not one which can be considered of a fluctuating or variable nature. There could be no reason why stricter laws should be prescribed to the Jews, than are now necessary. It may be presumed, therefore, that if we can ascertain what the divine will was, under one dispensation relative to this matter, this should be considered as still obligatory; except when it can be shown, that some special regulation had relation to the political condition of a people peculiarly situated. The laws in Leviticus, chap. 18, respecting the degrees within which marriage was prohibited, had no connexion with the ceremonies instituted by Moses; but were given to preserve the people of Israel from conforming to the corrupt customs of the Egyptians, and Canaanites. And, if we conclude that these laws are not now in force, the consequence will be, that we have no positive laws whatever, in the whole Bible, forbidding incest; and if so, marriages are lawful, so far as the Bible is the rule, between the nearest relatives; not excepting parents and children. Some are willing to go the full length of the law, so far as the relationship is one of consanguinity, but they are unwilling to admit, that persons related by affinity only, are guilty of the crime of incest, when they marry within the limits prohibited to blood relations. But if we take the law as a rule, we must take it as a whole, and submit to it in its full extent; and if we deny that the prohibition of mai’riage between relations by affinity extends as far as to those of consanguinity, where shall we draw the line? Will not the consequence be, that a man may marry his father’s widow; or a woman marry her mother’s husband? Either, there is no incest in the marriage of relations by affinity, or the prohibition extends as far in regard to such relationship, as to that of consanguinity. It may still, admitting this rule, be difficult to decide precisely in regard to some degrees of kindred, whether they are lawful or unlawful. Then it is best to keep on the safe side. No man is liable to offend by avoiding to intermarry with a near relation, but he may offend by marrying within the prescribed limits.

SECTION XXVIII.

MISCELLANEOUS LAWS.

The poor were provided for by having the privilege of gleaning, after the reapers, and picking up what they dropped; and so also in regard to the vintage, and olive-yards, something was to be left for the poor and the stranger.

The wages of a hired man were required to be paid on the evening of the same day in which the work was performed. Regard is had, in the law, to the misfortunes of the blind and deaf; and a prohibition was given, not to place a stumbling-block before the former, nor to curse the latter. There must be no respect of persons in judgment; neither in favour to the poor or the rich. Tale-bearing is particularly and expressly forbidden; and officious appearance against another as a witness, is forbidden. Fraternal rebuke is enjoined; and the neglect of it is considered in the law a species of hatred of our brother. All hatred and revenge are expressly forbidden, on the ground that we are bound to love our neighbour as ourselves. Heterogeneous mixtures of animals in breeding or ploughing, and of different materials in weaving garments, and of diverse kinds of seed in sowing the ground, are prohibited, as being contrary to nature, which is beautiful in its simplicity.

The eating of blood or fat, or the flesh of strangled animals, is repeatedly forbidden.

All enchantments, or observance of times, and consulting of wizards or witches, is forbidden on heavy penalties. Old age was to be specially respected. The law was, “Thou shalt rise up before the hoary head, and honour the face of the old man.” Strangers dwelling among them were not to be oppressed, but treated kindly, for they were never to forget that they were once strangers, in Egypt, themselves.

Strict justice and equity were required in traffic; “just balances, just weights, a just ephah, and a just hin.” All unnatural lust, and idolatrous practices, are repeatedly forbidden; and especially the cruel practice of sacrificing children to Moloch.

An Israelite could not be brought with his family into perpetual bondage. If, through the pressure of poverty, he sold himself, yet at the year of Jubilee he had the privilege of going out free with his children. But of the heathen round about, they were permitted to buy bond-men and bond-women; and of the strangers that sojourned among them. “And ye shall take them for an inheritance to your children after you, to inherit them for a possession; they shall be your bond-men for ever.” And an Israelite, who through poverty had been obliged to sell himself to a stranger might be redeemed by any of his near kindred; and the price of redemption was made to depend on the number of years between the time and the return of Jubilee, when, of course, every Israelite obtained his liberty, to whomsoever he might be bound.

SECTION XXIX.

DAILY SERVICE OF THE TABERNACLE.

The fire on the altar was to be kept continually burning; and, therefore, several fires or piles, according to the Jews, were built up. As the offering of sacrifices produced, necessarily, much defilement, the first thing in the morning was to cleanse the altar, by carrying away the ashes, and the fragments of the sacrifices of the former day that might remain. This was done by the person to whom it was allotted, very early in the morning, and here, it may be proper to remark, that the services of the altar, especially at the public festivals, requiring many persons to be employed, to prevent confusion, the several parts were apportioned by lot; so that every man knew precisely what duty he was to perform.

The prescribed daily service, consisted of the sacrifice of two lambs, as a burnt-offering; the one in the morning, the other in the afternoon. These sacrifices were accompanied with prayers, and hymns of praise, sung by the choir of Levites in attendance. The blowing of trumpets when the sacrifice was laid on the altar, was a part of the ceremony observed. The offering in the afternoon was about the hour of nine; or, three o’clock, according to our computation of time.

The burning of incense within the sanctuary took place at the same time that the morning and evening sacrifices were laid upon the altar without. It was also a part of the daily service to trim the lamps of the golden candlestick. From our version, it would seem, that the lamps were put out in the day time, and burnt all night; but it may well be questioned whether this is correct. The original word means “to cause to ascend,” that is, to trim the lamps so as to cause the light to rise. And as the tabernacle had no window, the light of the lamps was as much needed in the day as in the night, and more, because the service performed in the sanctuary was all required to be done during the day.

SECTION XXX.

TABLES OF THE LAW.

Moses having been called up to the sacred mount, was kept there for no less than thirty days, during which time he did neither eat nor drink. Here God communed with him face to face, as a man with his friend. “And he gave unto Moses, when he had made an end of communing with him, upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God.” “The tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables.”

The people becoming impatient at the long delay of Moses on the mount, insisted on it that Aaron should make them gods to go before them. To this impious proposal, Aaron, through fear, too readily acceded, and directed them to bring him their ear-rings, out of which he made a golden calf; which when they saw, they exclaimed, “These be thy gods, 0 Israel, which brought thee up out of the land of Egypt.” Aaron directed an altar to be built for it, and proclaimed a feast to the Lord, for the ensuing day. “And they rose up early and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and drink and rose up to play.” The Lord now commanded Moses to go down, as the people had grossly corrupted themselves, and had made themselves a calf and worshipped it; and the Lord proposed to Moses that he would destroy this stiff-necked people, and make a great nation of him; but this disinterested man preferred the glory of God to his own advantage. “And Moses besought the Lord his God, and said. Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt, with great power and with a mighty hand? Wherefore should the Egyptians speak and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of, will I give unto your seed, and they shall inherit it for ever.” This earnest prayer and expostulation had the desired eifect, “for the Lord repented of the evil which he thought to do unto his people.” And Moses went down unto the people with the two tables of testimony in his hand. And Joshua, who was with him said, “There is the voice of war in the camp.” “And he said, It is not the voice of them that shout for mastery, nor the cry of those that are overcome.” And when Moses drew near, he saw the calf, and the people dancing around it; “and his anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. And he took the calf which they had made and burnt it in the fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it.” Moses then upbraided Aaron for what he had done; who excused himself by alleging the perverseness of the people. He then stood in the gate of the camp and said, “Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him.” Moses commanded them to gird on their swords, and to pass through the camp, “and slay every man his brother, and every man his neighbour, and every man his companion.” And the sons of Levi did so; “and there fell of the people that day about three thousand men. For Moses had said, Consecrate yourselves to day to the Lord, even every man upon his son, and upon his brother, that he may bestow upon you a blessing this day.” Moses after this expression of holy indignation, went to the Lord and entreated him to pardon the sin of the people; and in the disinterested fervency of his spirit, he went so far as to say, “If thou wilt not forgive their sin, blot me, I pray thee, out of thy book, which thou hast written. And the Lord said unto Moses, Whoever sinned against me, him will I blot out of my book. And the Lord plagued the people because they made the calf which Aaron made.”

And the Lord directed Moses to hew two tables of stone like unto the first, and said, “I will write upon these tables the words that were in the first tables which thou brakest. And be ready in the morning, and come up to mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee; neither let any man be seen through all the mount; neither let the flocks nor herds feed before the mount.” And Moses did as he was commanded. “And the Lord descended in the uloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, “The Lord, the Lord Cfod, merciful and gracious, long-suffering, and abundant in goodness and truth. Keeping mercy for thousands, forgiving iniquity arid transgression and sin, and that will by no means clear the guilty: visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third, and to the fourth generation.’” “And Moses made haste and bowed his head toward the earth and worshipped.”

And the Lord communed with Moses on the mount; and repeated to him some of the laws which had before been given; “and he was there with the Lord forty days and forty nights; he did neither eat bread nor drink water.” And when Moses came down from the mount, with the tables of testimony in his hand, he was not aware that the skin of his face shone; but when Aaron and all the people saw him, they were afraid to come nigh him. Moses called unto them; and he put a veil on his face while he talked with them: “And he gave them in commandment, all that the Lord had spoken with him in mount Sinai.” When Moses went in before the Lord, he took the veil off until he came out. And when he spake to the people, he put the veil again upon his face, “And the children of Israel saw the face of Moses, that the skin of Moses’ face shone.”

SECTION XXXI.

DEPARTURE FROM MOUNT SINAI — ORDER OF MARCH.

Before they began their march, Moses received orders to make two silver trumpets, for the calling of the assembly, and for the journeying of the camps. When they sounded both trumpets it was a signal for the assembling of the whole congregation; but when the princes only were to be convened, they blew upon one of the trumpets only. When they blew an alarm, or made a broken sound with the trumpets, the eastern part of the camp was to go forward; upon a second alarm, the southern part of the camp were to put themselves in motion. The blowing on these trumpets was at all times made the duty of the priests; and they were to be sounded when the people went to war; and also in days of rejoicing; and particularly, at the commencement of every month, when the priests were commanded to blow the trumpets over the sacrifices which were then offered. It was on the twentieth day of the second month, in the second year, that the signal for marching was given, by the taking up the cloud from oflF the tabernacle of the testimony. “And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran.”

In the first rank marched the tribe of Judah with Nahshon, the son of Amminadab, as their leader.

Then Issachar, whose chief captain was Nathaneel, the son of Zuar.

Then Zebulun, whose leader was Eliab, the son of Helon.

These three tribes marched in the front, before the tabernacle, which was borne after them by the sons of Gershon and Merari.

Then marched the tribe of Reuben, led on by Elizur, the son of Shedeur.

After him came the tribe of Simeon, whose captain was Shelumiel, the son of Zurishaddai.

And next the tribe of Gad, over which was Eliasaph, the son of Deuel.

Then came the Kohathites bearing the ark and other holy vessels of the sanctuary, in the centre of the camp.

Behind the Kohathites, and next in order, marched the tribe of Ephraim, over which was Elishama, the son of Ammihud. And Manasseh led on by Gamaliel, the son of Pedahzur.

Next marched Benjamin, whose leader was Abidan, the son of Gideoni.

Then followed the tribe of Dan, over which was Ahiezer, the son of Ammishaddai.

And Asher, whose leader was Pagiel, the son of Ocran.

And Naphtali brought up the rear, whose leader was Ahira, the son of Enan.

This order of march was uniformly observed at all times; during all their journeyings through the wilderness.

SECTION XXXII.

MOSES’ INVITATIOK TO HOBAB.

“And Moses said unto Hobab, the son of Hague], the Midianite, Moses’ father-in-law, We are journeying unto a place, of which the Lord said, I will give it you: come thou with us, and we will do thee good: for the Lord hath spoken good concerning Israel. And he said unto him, I will not go, but I will depart to mine own land, and to my kindred. And he said, leave us not, I pray thee; forasmuch as thou knowest, we are to encamp in the wilderness, and thou mayest be to us instead of eyes. And It shall be, if thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee.” Although it is not said here whether Hobab, which seems to be another name for Jethro, went along with his son-in-law or not, yet his offering no further objection gives ground for the inference, that he did. And that this was the fact, can be ascertained from what is said in the first chapter of Judges, where we read, “And the children of the Kenite, Moses’ father-in-law, went up out of the city of palm trees, with the children of Judah, into the wilderness of Judah, which lieth in the south of Arad: and they went and dwelt among the people.”

After leaving Sinai, the Israelites marched three days before they came to a resting-place; “And the ark of the covenant of the Lord went before them, to search out a resting place for them. And the cloud of the Lord was upon them by day when they went out of the camp. When the ark set forward, Moses was accustomed to employ the following solemn prayer, ‘■’’Rise up, Lord, and let thine enemies he scattered, and let them that hate thee flee before thee.” And when it rested, he used the following, ‘■’’Return 0 Lord, unto the many thousands of Israel.”

The prospect was now, that in a short time the Israelites would have been at the end of their journey; and doubtless this would have been the event, if they had not rebelled against the Lord. So, when the time came for their departure from Horeb, the Lord said, “Ye have dwelt long enough in this mount. Turn ye, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereto, in the plains, in the hills, and in the vale, and in the south, and by the sea-side, to the land of the Canaanites, and unto Lebanon, and unto the great river, the river Euphrates. Behold, I have set the land before you, go in and possess the land, which the Lord sware unto your fathers, Abraham, Isaac, and Jacob, to give it to them and to their seed after them.”

SECTION XXXIII.

THE PEOPLE REBEL AGAINST HOSES — A BURNING SENT AMONG THEM — THE LORD

PUTS HIS SPIRIT ON THE ELDERS.

Notwithstanding all the miracles which they had witnessed, and all the wonderful deliverances which they had experienced, the people continued to murmur and complain; and the anger of the Lord was again kindled against them; “and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp.” And when the pecpie cried unto Moses, he prayed unto the Lord, and the fire was quenched. On account of this burning, the name of the place was called, Taberah.

But soon the perverseness of this stiff-necked people discovered itself again. They remembered the fish, the cucumbers, and melons, which they enjoyed abundantly in Egypt; and also the leeks, onions, and garlick, of which they were very fond: and they had become weary of the manna, which was dry and always the same; for when they gathered it, it had the appearance of coriander seed, or bdellium; but before it was eaten, it was ground in mills, and then baked into cakes, in pans; and when thus prepared, its taste resembled that of fresh olive oil. This spirit of murmuring revived so frequently, and was now so general — for all the people wept throughout their families, standing in the door of their tents, and was so unreasonable, since they were well supplied, every day, with nutritious and pleasant food — that Moses was much disturbed in mind, and poured out the following bitter complaint before the Lord: “Wherefore hast thou afflicted thy servant, and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? Have I conceived all this people? Have I begotten them, that thou shouldst say unto me. Carry them in thy bosom (as a nursing father beareth the sucking child) unto the land which thou swarest unto their fathers? Whence should I have flesh to give unto all this people? For they Vv’eep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness.” The Lord, therefore, directed Moses to assemble to him the seventy elders of Israel, who had already been appointed judges and elders over the people, and when they were convened at the door of the tabernacle, the Lord took of the spirit that was upon Moses, and gave it unto the seventy elders; and when the Spirit rested upon them they prophesied, and did not cease. But two of the elders, Eldad and Medad, remained in the camp, and the Spirit rested upon them also; for they were of the number that were written, but went not up to the tabernacle. And a young man ran and told Moses that Eldad and Medad were prophesying in the camp. And Joshua said. My Lord, Moses, forbid them. And Moses said, enviest thou for my sake? Would God, that all the Lord’s people were prophets; and that the Lord would put his Spirit upon them.” Then Moses and the elders of Israel returned to the camp.

But as the people had complained so bitterly of the want of flesh, the Lord promised that they should have it, not for one or a few days, as on the former occasion, but for a whole month, until it came out at their nostrils, and became loathsome. Thus did God in righteous judgment grant the requests of this discontented people. As it is said in the Psalms, “He gave them their request, but sent leanness into their souls.” And there went forth a wind from the Lord, and brought quails from the sea, and let them fall by the camp on every side. And the people gathered the quails all that day and night, and next day; so that he that gathered least had ten homers. “And while the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against the people; and the Lord smote the people with a very great plague.” The name of this place was, therefore, called Kibroth-hattaavah, {the graves of the lusters;) “because there they buried the people that lusted.” It is altogether probable, that this pestilence was produced by the quails; in that hot region, so much flesh was unwholesome; and so much animal matter putrifying about the camp, must have greatly infected the air.

SECTION XXXIV.

NEW TROUBLES ARISE FROM AN UNEXPECTED QUARTER.

Moses, as we have seen, had married Zipporah, the daughter of Jethro, prince of Midian, in Arabia. This is the country which was originally called Ethiopia, (Cush,) which name was afterwards transferred to the country on the other side of the Red Sea. Miriam and Aaron, it would seem, were not well pleased with this woman; or they felt the prejudices which are common against people of a foreign nation; and as marrying among strangers had met with the disapprobation of the patriarchs, they took occasion, at this late hour, to find fault with their brother for bringing an Ethiopean woman into their family. But the real spring of this behaviour appears to have been spiritual pride. They both had received, in some degree, the gift of inspiration; and Aaron had been highly honoured by being made high-priest, and also the instrument of God and Moses, in the wonderful works wrought in Egypt; and they envied the authority which Moses exercised, and thought that he took too much upon him, and did not bring them forward before the people, as much as they wished. Therefore, they said, “Hath the Lord indeed spoken only by Moses? hath he not also spoken by us?” Now, there never lived a man upon earth, who was less ambitious of power and authority than Moses; or who was less disposed to arrogate to himself what did not belong to him, or to deprive others of their just rights. On this occasion, he seems to have remained entirely passive, as there is not a word recorded, as having been spoken by him. But the Lord espouses the cause of the meek, and quickly vindicates their rights, and their character. “And the Lord spoke suddenly unto Moses, and unto Aaron, and unto Miriam, come out ye three unto the tabernacle of the congregation. And they came out. And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam, and they both came forth. And he said. Hear now my words. If there be a prophet among you, the Lord will make himself known unto him in a vision, and speak unto him in a dream. My servant Moses is not so, who is faithful in all his house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold; wherefore then were ye not afraid to speak against my servant Moses? And the anger of the Lord was enkindled against them, and he departed. And the cloud departed from off the tabernacle; and behold Miriam became leprous white as snow; and Aaron looked upon Miriam, and behold she was leprous. And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us wherein we have done foolishly and have sinned. Let her not be as one dead, of whom the flesh is half consumed, when he cometh out of his mother’s womb.” “And Moses,” whose spirit of forgiveness and forbearance knew no bounds, “cried unto the Lord, saying, Heal her now, 0 God, I beseech thee. And the Lord said. If her father had but spit in her face, should she not be ashamed seven days? Let her be shut out from the camp seven days, and after that let her be received in again. And Miriam was shut out from the camp seven days; and the people journeyed not till Miriam was brought in again. And afterward the people removed from Hazaroth and pitched in the wilderness of Paran.”

Why Miriam only was punished for this offence, in which Aaron was engaged with her, must be left to conjecture. Probably, the discontent originated with her, and her brother had been influenced by her to join in the complaint against Moses: or the sacerdotal character of Aaron rendered it unsuitable that he should be visited by a judgment of this sort, which would have utterly disqualified him for the duties of his sacred office.

SECTION xxxv;

MEN SENT TO EXPLORE THE PROMISED LAND.

Having passed through the terrible wilderness of Paran, the children of Israel came to Kadesh-barnea, which is near the mountain of the Amorites, on the border of the land of Canaan. And Moses now exhorted the people to go up immediately, and possess the land which lay before them; and told them not to be afraid nor discouraged. But the whole of the people united in a petition that they might be permitted, in the first place, to send men, to search out the land, and bring them word by what way they must go up, and into what cities they should first come. This proposal was entirely pleasing to Moses; and also met with the approbation of God; for we read in Numbers, that” God spake unto Moses, saying. Send thou men that they may search out the land of Canaan which I give unto the children of Israel; of every tribe of their fathers shall ye send a man, every one a ruler among them. And Moses, by the command of the Lord, sent them from the wilderness of Paran. And these were the names of the men. Of the tribe of Reuben, Shammua, the son of Zachur; of the tribe of Simeon, Shaphat, the son of Hosi; of the tribe of Judah, Caleb, the son of Jephunneh; of the tribe of Issachar, Igal, the son of Joseph; of the tribe of Ephraim, Oshea, the son of Nun; of the tribe of Benjamin, Palti, the son of Raphu; of the tribe of Zebulun, Gadiel, the son of Sodi; of the tribe of Manasseh, Gaddi, the son of Susi; of the tribe of Dan, Ammiel, the son of Gemalli; of the tribe of Asher, Jethur, the son of Michael; of the tribe of Naphtali, Nahbi, the son of Vophsi; and of the tribe of Gad, Geuel, the son of Machi. In catalogues of the tribes, Levi was no longer numbered, as being consecrated to the service of the sanctuary; and by means of Joseph’s two sons, the number of the twelve tribes was kept up, without counting Levi.

The orders given to these men were, that they should go up and “spy out the land of Canaan, and see what it is; and the people that dwell therein, whether they be weak or strong, few or many; and what sort of land they inhabit, whether it be good or bad; and what kind of cities they have; whether they dwell in tents, or in strong holds; and whether the country was covered with wood, or was bare; and finally, they were directed to bring back with them some of the fruits of the land, as the season was that of the first ripe grapes. So these men explored the country from the south, where they entered it, even unto Hameth. Among the places which they visited, was Hebron, one of the oldest towns in the world, for it was built seven years before Zoan, in Egypt. Near this spot their forefathers, Abraham, Isaac, and Jacob, had been accustomed to pitch their tents; and here also was the cave, where these patriarchs lay sleeping in the dust. But, at this time, it was in the possession of the sons of Anak, three of whom, Ahiman, Sheshai, and Talmai, the spies saw with terror and dismay; for they were men of gigantic stature. And in passing through the country, they came to a certain ralley of extraordinary fertility, where they found clusters of grapes of such enormous size, that they resolved to cut down a branch, and suspend it on a staff or pole, so that the grapes might not be crushed, and carry it back to the camp, in compliance with the orders which they had received. This valley and the brook which passed through it, received the name of Eshcol, on account of the cluster of grapes, which the children of Israel did cut down from thence. And they returned, after having spent forty days in exploring the land. And they came to Moses at Kadesh, in the wilderness of Paran, and reported what they had seen, and showed the fruit of the land. And they all testified that the country was exceeding good, a land flowing with milk and honey: nevertheless, the majority said, “The people be strong that dwell in the land; and the cities are walled and very great;” and above all they said, “We saw the children of Anak there.” They also reported that the Amalekites dwelt in the south, and the Hittites, Jebusites, and Amorites in the mountains, and the Canaanites along the sea coast, and along the valley of Jordan. This report of the majority of the spies greatly intimidated the people, and a fearful state of commotion was produced in the camp; but Caleb and Joshua endeavoured to compose and encourage the people; and exhorted them to go up at once and take possession of the land; for said they, “We are well able to overcome it.” But the men who went up with them said, “We be not able to go up against the people; for they are stronger than we.” And thus they brought up an evil report of the land which they had searched, saying, “The land eateth up the inhabitants thereof; and all the people that we saw in it are men of stature; and there we saw the giants; and we were in our own sight as grasshoppers, and so we were in their sight.”

SECTION XXXYI.

THE PEOPLE REBEL AGAINST MOSES AGAIN — GOD’S DISPLEASURE — DECLARES WITH AN OATH THAT NONE BUT CALEB AND JOSHUA OF ALL THAT GENERATION SHOULD EVER POSSESS THE PR03IISED LAND.

The people became more and more agitated; and “the whole congregation lifted up their voice and cried; and the people wept that night. And all the congregation murmured against Moses and against Aaron, and said unto them, would God that we had died in the land of Egypt! Or, would God we had died in this wilderness! And wherefore hath the Lord brought us into this land to fall by the sword, that our wives and our children should be a prey? Were it not better for us to return into Egypt? And they said one to another. Let us make a captain, and let us return into Egypt. Then Moses and Aaron fell on their faces before all the assembly; and Caleb the son of Jephunneh, and Joshua the son of Nun, who were of the number of those that went to spy out the land, rent their clothes, and addressed the multitude, saying, “The land which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land and give it us; a land flowing with milk and honey. Only rebel not ye against the Lord; neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us, fear them not.” But the spirit of rebellion had become too violent to be quelled with words, however reasonable or persuasive. Therefore, instead of yielding to Caleb and Joshua, they resolved to put them to death by stoning; and would instantly have executed their purpose, had not the glory of the Lord appeared in the tabernacle of the congregation, before all the children of Israel. “And the Lord said unto Moses, How long will this people provoke me; and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation, and mightier than they. And Moses said unto the Lord, The Egyptians shall hear it, for thou broughtest up this people in thy might from among them; and they will tell it to the inhabitants of this land; for they have heard, that thou. Lord art among this people; that thou Lord, art seen face to face, and that thy cloud standeth over them; and that thou goest before them, by day-time in a pillar of cloud, and in a pillar of fire by night. Now, if thou shalt kill all this people as one man, then the nations which have heard the fame of thee, will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is long-suiFering and of great mercy, forgiving iniquity, and transgression, and by no means clearing the guilty; visiting the iniquity of the fathers upon the children, unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people, according unto the greatness of thy mercy; and as thou hast forgiven this people from Egypt, even until now. And the Lord said, I have pardoned according to thy word. But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles which I did in Egypt, and in the wilderness, and have tempted me now these ten times, and have not hearkened unto my voice; surely they shall not see the land, which I sware unto their fathers; neither shall any of them that have provoked me see it: but my servant Caleb, because he had another spirit with him, and hath.followed me fully, him will I bring into the land, whereinto he went; and his seed shall possess it. To-morrow, turn ye, get ye into the wilderness, by the way of the Bed Sea.” “Your carcasses shall fall in this wilderness, and all that were

numbered of you, from twenty years old and upward, which have murmured against me. Doubtless, ye shall not come into the land, concerning which I sware, to make you dwell therein, save Caleb, the son of Jephunneh, and Joshua, the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcasses shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcasses be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I, the Lord, have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die.” Accordingly, “the men which Moses sent to search out the land, who returned and made all the congregation to murmur against him, by bringing up a slander upon the land, died by the plague before the Lord. But Joshua, the son of Nun, and Caleb, the son of Jephunneh, which were of the men that went to search the land, lived still.” And when Moses told all the words of the Lord unto the children of Israel, they mourned greatly. “And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo we be here, and will go up unto the place which the Lord hath promised; for we have sinned.” But Moses commanded them not to go up, for the Lord was not among them; and told them they would be smitten by their enemies. “But they presumed to go up to the hill-top; nevertheless the ark of the covenant of the Lord, and Moses, departed not out of the camp. Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah.”

SECTION XXXVII.

THE REBELLION OF KORAH, DATHAN, ABIRAM AND ON, WITH TWO HUNDRED AND FIFTY PRINCES OF THE CONGREGATION.

The great rebellion mentioned in the last section, and the heavy punishment incurred, did not terminate the perverse conduct of this stiff-necked people; nor relieve Moses from further and even greater troubles. For now, certain leading men of the tribes of Levi and Reuben, formed a combination with two hundred and fifty princes of the congregation, men of celebrity and influence, against Moses and Aaron. Their pretext was, that Moses and Aaron took too much upon them, and lorded it over God’s heritage. They said, “Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?” And when Moses heard their allegation, he fell on his face. But he simply referred the whole matter to the proper tribunal, to the decision of God. “To-morrow,” said he, “the Lord will show who are his, and who is holy, and will cause him to come near unto him; even him whom he hath chosen will he cause to come near unto him. This do; take you censers, Korah and all his company, and put fire therein, and put incense in them before the Lord to-morrow: and it shall be, that the man whom the Lord doth choose, he shall be holy; ye take too much upon you, ye sons of Levi. And Moses said unto Korah, Hear, I pray you, ye sons of Levi. Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself, to do the service of the tabernacle of the Lord; and to stand before the congregation, to minister unto them. And he hath brought thee near to him, and all thy brethren, the sons of Levi with thee, and seek ye the priesthood also? for which cause both thou, and all thy company are gathered together against the Lord: and what is Aaron, that ye murmur against him?” It is evident from this cutting reproof and expostulation, that this rebellion was instigated by Korah, who was the cousin of Moses and Aaron; and who envied the latter the honour conferred upon him in being invested with the office of the high-priest. And by his artful representations he had brought over almost all the leading men of Israel to be on his side, and to join with him in his complaint against Moses and Aaron, for usurping an undue share of power over the people. It seems that Dathan and Abirara were not present at this altercation between Moses and Korah; and when they were summoned to make their appearance, they said, “We will not come. Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? Moreover, thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards. Wilt thou put out the eyes of these men? We will not come up.” Upon hearing this accusation, Moses was exceedingly angry, and said unto the Lord, “Respect not their offering. I have not taken one ass from them; neither have I hurt one of them.” As is usual in such cases, different persons entered into this rebellion with different motives. Dathan and Abirara were dissatisfied that the people were kept so long in the wilderness; and especially, since the prospect was, that they would continue wandering there for many years to come.

On the next day appeared Korah and all his company, two hundred and fifty princes, with their censers, before the tabernacle; and Aaron stood also with his censer; and the whole congregation were assembled; and they took every man his censer and put fire in them, and laid incense therein, and stood in the door of the tabernacle with Moses and Aaron; and the GLORY OF THE LORD appeared unto all the congregation. “And the Lord spake unto Moses and Aaron, saying, Separate yourselves from the congregation, that I may consume them in a moment.”

But Moses and Aaron entreated for the people, and said,” 0 God, the God of the spirits of all flesh, shall one man sin and wilt thou be wroth with the whole congregation? And the Lord said. Speak unto the congregation, saying, get you up from out of the tabernacles of Korah, Dathan, and Abiram. And Moses rose up and went to Dathan and Abiram, and the elders of Israel followed him. And he spake unto the congregation, saying. Depart I pray you, from the tents of these wicked men, and touch nothing of theirs lest ye be consumed in all their sins. So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out, and stood in the door of their tents; and their wives and their sons and their little children. And Moses said. Hereby shall ye know that the Lord hath sent me to do all these works, for I have not done them of my own mind. If these men die the common death of all men, or if they be visited after the visitation of all men, then the Lord hath not sent me.

But if the Lord make a new thing, and the earth open her mouth, and swallow them up with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.” And he had no sooner finished speaking, “than the ground clave asunder that was under them. And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They and all that appertained to them, went down alive into the pit, and the earth closed upon them; and they perished from among the congregation. And all Israel that was round about them fled at the cry of them; for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense.” By the command of God the censers of these men were made into broad plates, for the covering of the altar, because by being offered before the Lord, they had, as it were, been hallowed.

But on the succeeding clay, the children of Israel, whose rebellious spirit nothing could subdue, began again to murmur against Moses and Aaron, saying, “Ye have killed the people of the Lord.” And the congregation assembled against Moses and Aaron; but when they looked toward the tabernacle, behold the cloud covered it, and the glory of the Lord appeared. And the Lord spake unto Moses, saying”, “Get you up from among this congregation, that I may consume them, as in a moment; and Moses and Aaron fell upon their faces. And Moses said to Aaron, “take a censer, and put fire therein from off the altar and put on incense, and go quickly into the congregation, and make an atonement for them, for there is wrath gone out from the Lord; the plague is begun. And Aaron ran into the midst of the congregation, and behold the plague was begun among the people; and he put on incense and made an atonement for the people. And he stood between the dead and the living, and the plague was stayed.” The number who died of the plague, on this occasion, was fourteen thousand seven hundred, beside them that fell with Korah, Dathan, and Abiram.

To prevent all future contests about the right to the priesthood, all the tribes were commanded of God, each to bring a rod; and on every rod was written the name of the chief of the tribe who brought it; and Aaron’s name upon the rod of Levi. These rods were directed to be laid up before the testimony, and it was declared, that the man’s rod whom the Lord had chosen, should blossom. And when an examination was made of the rods, the rod of Aaron, for the house of Levi, had budded and blossomed. And Moses was directed to lay up Aaron’s rod for a memorial, and it was preserved for generations in the ark, with the pot of manna.

SECTION XXXVIII.

SECOND MURMURING ON ACCOUNT OF THE WANT OF WATER.

While Israel remained encamped at Kadesh, Miriam who was several years older than either Moses or Aaron, died, and was buried there. “And there was no water for the congregation; and the people chode with Moses and Aaron, saying, Would God we had died when our brethren died before the Lord. And why have ye brought the congregation of the Lord into this wilderness, that we and our cattle should die there? And wherefore have you made us to come up out of Egypt, to bring us into this evil place? It is no place of seed, or of figs or vines, or of pomegranates; neither is there any water to drink.” Upon this trying occasion, as before, Moses and Aaron fell on their fces, at the door of the tabernacle; and the glory of THE Lord appeared unto them. And the Lord directed Moses to take the rod, and collect the congregation, and to speak to the rock, and it should bring forth water. But Moses, chafed and provoked with the unceasing rebellion of the people, instead of simply doing what the Lord commanded, said to them, “Hear now, ye rebels, must we fetch water out of this rock? And Moses lifted up his hand and smote the rock twice; and the water came out abundantly, and the congregation drank and their beasts also.” But this conduct of Moses greatly displeased the Lord, therefore he said, “Because ye believed me not to sanctify me in the eyes of the children of Israel, therefore ye shall not bring the congregation into the land which I have given them.” This place also, like the former, received the name of Meribah, because there the children of Israel strove with the Lord.

SECTION XXXIX.

MESSAGE TO THE KING OF EDOM — DEATH OF AARON.

From Kadesh, the direct way for the march of the children of Israel was through the country of Edom. Moses therefore sent messengers to the king of Edom, to solicit a peaceable passage through his territory; and they were commissioned to say, “Thus saith thy brother Israel, thou knowest all the travail that hath befallen us; how our fathers went down into Egypt, and we have dwelt in Egypt, a long time, and the Egyptians vexed

ITS and our fathers; and when we cried unto the Lord, he heard our voice, and sent an angel and hath brought us forth out of Egypt, and behold we are in Cadesh, a city in the uttermost of thy borders. Let us pass, I pray thee, through thy country. We will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells. We will go by the king’s highway, we will not turn to the right hand nor to the left until we have passed thy borders.” But the king of Edom would not grant this favour to Israel; and threatened them with a hostile attack if they should attempt to enter his country. And when they repeated their request, offering to pay for the water which their cattle might need, still they met with a positive refusal. They were, therefore, under the necessity of turning their march another way; endeavouring to pass around the land of Edom; and in their progress they came to mount Hor, which became famous on account of the death of Aaron; for he having been a partaker of the sin of Moses which excluded him from the land of promise, was also prevented from entering Canaan. The circumstances of Aaron’s death were unusual and solemn. Moses was directed to take him and Eleazar, and bring them up unto mount Hor; and they went up in the sight of all the congregation. And then Moses stripped off Aaron’s sacerdotal robes, and put them upon Eleazar his son. And Aaron died there, in the top of the mountain; and Moses and Eleazar came down from the mount. And all the house of Israel mourned for Aaron thirty days.

While Israel was endeavouring to encompass the land of Edom, where they found the way exceeding difficult, so that the hearts of the people were much discouraged, they were attacked by Arad, the Canaanite, who dwelt in the south. At first he had some success against Israel, and took some of the people prisoners, but they vowed a vow, that if the Lord would deliver their enemies into their hand, they would utterly destroy their cities; and the Lord heard them, and gave them the victory: and accordingly they utterly destroyed them and their cities, and called the name of the place, Hormah.

SECTION XL.

FIERY SERPENTS INFEST THE PEOPLE ON ACCOUNT OF THEIR REBELLION.

The people having again sinned against God and Moses his servant, saying, “Wherefore have ye brought us up out of Egypt, to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread; therefore, the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died.” They now began as usual to repent, and came to Moses and said, “We have sinned, for we have spoken against the Lord and thee. Pray unto the Lord, that he take away the serpents from us.” And again Moses prayed for the people. And the Lord said unto Moses, Make thee a fiery serpent, and set it on a pole; and it shall come to pass, that every one that is bitten, when he looketh upon it shall live. And Moses made a serpent of brass, and put it on a pole, and whoever that was bitten of the fiery serpents, when they looked upon it, lived.” From our Lord’s discourse with Nicodemus, we learn, that the erection of this brazen serpent on a pole for the healing of the dying Israelites, was a type of the lifting up of the Son of man on the cross, for the salvation of sinners; and that the manner of obtaining the cure was the same. “For as Moses lifted up the serpent in the wilderness, so shall the Son of man be lifted up, that whosoever believeth in him should not perish but have everlasting life.”

The armies of Israel continued their march and came successively to Oboth, Ije-Abarim, which is on the coast of Moab, Zared, and Anion, which river is the boundary between the territory of Moab and of Ammon; and thence they journeyed to Beer, or the well where the Lord gave water to the people; on which occasion Moses composed a hymn which the people sang. “Spring up, 0 well, sing ye unto it. The princes digged the well; the nobles of the people digged it, by the direction of the lawgiver, with their staves.” Their next stage was Mattanah; then Nahaliel; then Bamoth, in the valley, which is in the country of Moab, and from thence to the top of Pisgah. Having now reached the borders of the Amorites, Moses sent messengers to Sihon, the king of the country, to obtain permission to pass through his country, promising not to turn aside from the highway into the fields or vineyards, nor to drink the water of his wells, but to march directly through the land, until they had passed his borders. But Sihon would not sufier Israel to pass through his borders, and not content with a refusal of this reasonable request, he collected an army and went forth to attack Israel, in the wilderness. And at a place called Johaz, a battle was fought, in which Sihon was completely overthrown. And Israel took possession of the country of the Amorites, from Arnon to Jabbok on the borders of Ammon, and dwelt in their cities; and they took Heshbon the royal city, which Sihon had built and ornamented with much pains.

After vanquishing the Amorites, and taking possession of their country, they went up by the way of Bashan; and Og, king of Bashan, came out and fought with them at Edrei; but was utterly overthrown, and all his people destroyed.

SECTION XLI.

BALAK SENDS FOa BALAAM TO CURSE ISRAEL.

The children of Israel having conquered the Amorites who dwelt on the east side of Jordan, had nearly reached the end of their journey; for they were now encamped on the plains of Moab, over against Jericho. And it does not appear that they had the least intention of attacking Moab; indeed they were prohibited to meddle with the children of Lot. But Balak the son of Zippor, who was at this time the king of the Moabites, was greatly alarmed at seeing so great a multitude of people on his borders; and especially after he had witnessed the utter overthrow of the Amorites, by the armies of Israel. He was convinced that in the usual course of war, he had no prospect of success against such a host, now accustomed to the use of arms. After consultation, therefore, he sent messengers to Pethor, on the Euphrates, to bring from thence, Balaam, the son of Beor, to curse the people of Israel, because they were too mighty for him. The fame of Balaam must have been very great in the east, when it was believed in remote lands, that he had power to destroy whom he would, and to render whom he would prosperous.

At this time it would seem that Moab and Midian formed one nation, or were confederate, for Balak at first, consulted the elders of Midian, and then joined them in the embassy with the elders of Moab, to Balaam. They carried with them “the rewards of divination;” no doubt, a royal present; and delivered to Balaam the message of Balak. Balaam, although a bad man at heart, was really a prophet, and had been accustomed to receive by inspiration communications from God. He hoped that in this case he might receive a permission to engage in a work which promised him so much profit. He did not, therefore, give an immediate answer to the messengers, but detained them that night that he might know the mind of God. And, accordingly, God did come to him and inquired, who they were whom he had with him in the house. And then said, “Thou shalt not go with them: thou shalt not curse the people, for they are blessed.” In the morning, therefore, Balaam sent back the messengers, saying, “The Lord refuseth to give me leave to go with you.” It is probable from the turn of this answer, and from other circumstances, these ambassadors were convinced, that the inclination of the prophet was to accompany them; and this may account for Balak’ s sending another embassy of princes, more in number and more honourable than the first, who were authorized to promise the highest honours and rewards which he could ask, if he would go and curse the people of Israel. But Balaam assured them, that if they were to give him a house full of gold, he could not go beyond the word of the Lord to do less or more. But instead of giving a prompt and decisive refusal, which he should have done, he detains them, that he might again inquire of the Lord. Well, in the night, “God came to Balaam, and said, If the men come to call thee, rise up and go with them; but yet the word which I say unto thee, that shalt thou do. And Balaam rose up in the morning and saddled his ass, and went with the princes of Moab.”

God sometimes grants the earnest requests of his creatures in judgment for their wickedness in entertaining such desires. This was evidently the case in regard to Balaam; for although he now directed him to go with the men, in direct opposition to what he had at first commanded, yet “God’s anger was enkindled, because he went.” Perhaps what was said by way of permission, was merely meant for trial, to see whether the avarice of the prophet would lead him to embrace the opportunity of going. And now when he was on his journey, the princes of Moab had probably gone on before, “the angel of the Lord stood in the way, an adversary against him.” Balaam was riding on his ass, accompanied by his two servants, “and the ass saw the angel of the Lord standing in the way; and his sword drawn in his hand, and the ass turned aside out of the way and went into the field. And Balaam smote the ass to turn her into the way. But the road here passing between two walls, the angel placed himself so exactly before her, that the ass in avoiding him turned to the wall and pressed Balaam’s foot against the Avail, and he smote her again. The angel then removed forward to a place, where the passage was still narrower, so that the ass had no way to turn; and when she saw the angel she fell down under Balaam; and his anger was kindled and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I AYOuld there were a Sword in mine hand, for then would I kill thee. And the ass said unto Balaam, Am I not thine ass, upon which thou hast ridden ever since I was thine, unto this day? Was I ever wont to do so unto thee? And he said. Nay. Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head and fell flat on his face. And the angel of the Lord said unto him. Wherefore hast thou smitten thine ass these three times; behold I went out to Aldthstand thee, because thy way is perverse before me. And the ass saw me and turned from me, these three times; unless she hud turned from me surely I would have slain thee and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me. Now, therefore, if it displease thee, I will get me back again. But the angel of the Lord said. Go with the men; but only the word that I speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.” As he was so intent on going, the Lord permits him to follow the bent of his inclination; but lets him know how much he was displeased with him for entertaining such a wish, after what he had said to him at the first; and although he permits him to go; yet he places him under such a restraint, that he would be able to say or do nothing of what Balak wished. Balak, however, was greatly pleased when he found that Balaam had come, and went out to meet him to the extreme border of his coast. And when he saw him, he gently upbraided him for not coming at once, since it was in his power to advance him to honour. But Balaam assured him that although he had come, it was not in his power to say any thing, but that word which God should put into his mouth. And Balak invited him to a rich feast at Kirjathhuzoth.

SECTION XLII.

BALAAM BLESSES ISRAEL.

Balak, with raised expectations, took Balaam up into the high places of Baal, that thence he might take a view of the hosts of Israel, who were encamped on the plains of Moab. Balaam directed that seven altars should be erected on the elevated spot to which he had been conducted; and a bullock and a ram for each altar, should be prepared for burnt-offerings. And leaving Balak by the sacrifices, he went himself to another place alone, in the hope of receiving a message from God, and in this expectation he was not disappointed; for God met Balaam, and put a word in his mouth, and said, “Return unto Balak and thus shalt thou speak. And he returned unto him; and lo, he stood by his burnt-sacrifice, and all the princes of Moab. And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying. Come, curse me Jacob; and come, defy Israel. How shall I curse whom God hath not cursed? or how shall I defy whom the Lord hath not defied? For from the top of the rocks I see him, and from the hills I behold him; lo the people shall dwell alone, and shall not be reckoned among the nations. Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his. And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and behold thou hast blessed them altogether. And he answered and said, Must I not take heed to speak that which the Lord hath put in my mouth? And Balak said unto him, Come, I pray thee, with me into another place, from whence thou mayest see them; thou shalt see but the utmost part of them, and shall not see them all; and curse me them from thence. And he brought him into the field of Zophim, to the top of Pisgah; and built seven altars, and ofiered a bullock and a ram on every altar. And he said unto Balak, Stand here by the burnt-offering, while I meet the Lord yonder. And the Lord met Balaam and put a word in his mouth.” And when he returned, “Balak said unto him, what hath the Lord spoken? And he took up his parable and said. Rise up Balak and hear, hearken unto me thou son of Zippor. God is not a man that he should lie; nor the son of man, that he should repent; hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Behold, I have received commandment to bless, and he hath blessed, and I cannot reverse it. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel. The Lord his God is with him, and the shout of a king is among them. God brought them out of Egypt; he hath, as it were, the strength of a unicorn. Surely, there is no enchantment against Jacob, neither is there any divination against Israel. According to this time it shall be said of Jacob and of Israel, “What hath God wrought? Behold, the people shall rise up as a great lion, and lift up himself as a young lion; he shall not lie down until he eat of the prey, and drink the blood of the slain. And Balak said unto Balaam, Neither curse them at all, nor bless them at all. But Balaam answered, Told not I thee, saying. All that the Lord speaketh, that must I do. And Balak said unto Balaam, Come, I pray thee, I will bring thee to another place; peradventure it will please God that thou mayest curse me them from thence.” And he brought him to the top of Peor, that looketh toward Jeshimon; and there he builded seven altars and offered a bullock and a ram on each, as before. “And when Balaam saw that it pleased the Lord to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face towards the wilderness. And Balaam lifted up his eyes and saw Israel abiding in his tents, according to their tribes; and

the Spirit of God came upon him, and he took up his parable, and said, Balaam the son of Boor hath said, and the man whose eyes arc open hath said: He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open: How goodly are thy tents, 0

Jacob! and thy tabernacles, 0 Israel! As the valleys are they spread forth, as gardens by the river’s side; as the trees of lign-aloes, which the Lord hath planted, and as cedar-trees beside the waters. He shall pour the water out of his buckets, and his seed shall be in many waters; and his king shall be higher than Agag, and his kingdom shall be exalted. God brought him forth out of Egypt: he hath, as it were, the strength of an unicorn; he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows. He couched, he lay down as a lion, and as a great lion; who shall stir him up? Blessed is he that blesseth thee; and cursed is he that curseth thee. And Balak’s anger was kindled against Balaam, ‘and he smote his hands together and said, I called thee to curse mine enemies, and behold thou hast altogether blessed them these three times. Therefore, flee now to thy place. I thought to promote thee unto great honour; but lo, the Lord hath kept thee back from honour. And Balaam said unto Balak, Spake I not to thy messengers which thou sentest unto me, saying, If Balak would give me his house full of silver and gold, I could not go beyond the commandment of the Lord, to do either good or bad of mine own mind; but what the Lord saith, that will I speak. And now, behold, I go unto my people; come therefore, and I will advertise thee what this people shall do to thy people in the latter days. And he took up his parable, and said, I shall see him, but not now; I shall behold nim, but not nigh; there shall come a star out of Jacob, and a Sceptre shall rise out of Israel; and shall smite the corners of Moab; and destroy all the children of Sheth. And Edom shall be a possession; Seir also shall be a possession for his enemies; and Israel shall do valiantly. Out of Jacob shall come He that shall have dominion; and shall destroy him that remaineth of the city. And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations; but his latter end shall be that he perish for ever. And he looked on the Kenites, and took up his parable and said, Strong is thy dwelling-place, and thou puttest thy nest in a rock; nevertheless, the Kenite shall be wasted, until Asshur shall carry thee away captive. And he took up his parable and said, Alas, who shall live, when God doeth this? And ships shall come from the coast of Chittim, and shall afilict Asshui-; and shall afflict Eber, and he also shall perish for ever. And Balaam rose up and retmmed to his place; and Balak also went his way.”

SECTION XLIII.

SEDUCTION OF THE ISRAELITES BY THE DAUGHTERS OF MOAB.

But although Balaam now returned home, it was not long before he was recalled; for we learn from an apostle, that the plan of enticing the children of Israel to sin, by means of the daughters of Moab, was of his devising. For we not only read that he fell into error, and loved the wages of unrighteousness; and that his going after the messengers of Balak, was a madness, which was rebuked by the speaking of the dumb ass; but in the book of Revelation, we read of some at Pergamos, who held the doctrines of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication. This extraordinary man and inspired prophet, although he was not permitted to curse Israel, yet could devise a plan by which they might be seduced into idolatry and fornication, by which means a multitude of the people perished.

SECTION XLIV.

PUNISHMENT OF THE ISRAELITES,

The plan of seduction recommended to Balak by Balaam, seems to have been to invite Israel to the sacrifices of their gods. At these sacrifices, luxurious feasts were celebrated; and where licentious indulgences were not only tolerated, but formed a part of the service required of them, by their impure religion. The principal deity of the Moabites, was Baal-peor, one of the most abominable of the heathen gods; whose rites were a mixture of cruelty and obscenity. To this strange god, the Israelites invited to the sacrificial feasts, bowed down; so that “Israel was joined to Baal-peor; and the anger of the Lord was kindled against them. And the Lord said unto Moses, Take all the heads of the people and hang them up before the Lord, against the sun, that the fierce anger of the Lord may be turned away from Israel. And slay ye every one his man that were joined unto Baal-peor.” And while the children of Israel were weeping before the door of the tabernacle, one of the children of Israel brought into the camp a Midianitish woman, in the sight of Moses and all the congregation. Upon which Phinehas, the son of Eleazar the chief-priest, seized with a holy zeal, rose up from among the congregation, and took a javelin in his hand; and went after the man into his tent; and thrust both of them through the body with the javelin. And the act, though violent, was pleasing to God; so that from this tinie, the plague which had commenced its ravages among the children of Israel was stayed. “And the Lord spake unto Moses, saying, Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned away my wrath from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy. Wherefore, say. Behold I give unto him my covenant of peace; and he shall have it and his seed after him; even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.” The person who was thus made the victim of a holy indignation was no common man; but a prince of a chief house among the Simeonites; whose name was Zimri, the son of Salu. And the Midianitish woman also was of a chief house in Midian. Her name was Cozbi, the daughter of Zur. The Lord now commandeth Moses henceforth to treat the Midianites as enemies, “for,” said he, “they have vexed you with their wiles, wherewith they have beguiled you in the matter of Peor; and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peer’s sake.” Whether these Midianites, who now seem to have been incorporated with Moab, were of the same nation as Jethro, Moses’ father-in-law, it is difficult to determine. The identity of the name renders it probable that they were a part of the same tribe; for the Arabs then, as now, were a migratory race, often shifting their place of abode, but still delighting in the wilderness; thus exhibiting in all ages, the justness of the description of sacred writ, in which they are represented by “a wild ass.”

SECTION XLV.

SECOND CENSUS OF THE PEOPLE.

It is an inevitable inference from the result of the enumeration, which was now ordered, that the tribe of Simeon were chief in the transgression and in the punishment; for it will appear by a comparison with the former census, that this tribe had lost more than half its number.

And the Lord said unto Moses and Eleazar the priest, saying, “Take the sum of all the congregation of the children of Israel, from twenty years old and upward.”

Upon a comparison of this census with the one taken after the people came out of Egypt, the result will be as follows: The tribe of Reuben had decreased, during their wandering in the wilderness, by the number of 2770. The decrease of the tribe of Simeon was 37,100, nearly two-thirds of the whole number. The tribe of Gad had dhnmished by 5150. Judah had increased 1900. Zebiilun had increased by 3100. The increase of Manasseh was 20,500. The decrease of Eyhraim was 8000. The increase of Benjamin was 10,200. The increase of Dan was 1700. The increase of Asher, 11,000. And the decrease of Napthali, 8000. Taking all the tribes together, there was a decrease of 1820. This census, however, does not include the tribe of Levi; but they were numbered by themselves; and their increase during the forty years of their sojourning in the wilderness was 1000. The reason why this tribe was not numbered with the others, was, that they had no inheritance among the children of Israel; and the intention of taking an accurate census of the tribes was, to prepare the way for an equitable distribution of the land of Canaan among them. For the Lord said unto Moses, “unto these shall the land be divided for an inheritance, according to the number of names. To many thou shalt give the more inheritance, and to few the less inheritance. To every one shall his inheritance be given according to those that were numbered of him.”

By the census now taken in the plains of Moab, by Jordan, near Jericho, the fulfilment of God’s threatening against the rebellious Israelites was most manifest; for among those now numbered, there was not a man whom Moses and Aaron the priest had before numbered, when they took the census of the children of Israel in the wilderness of Sinai. For the Lord had said of them, “they shall surely die in the wilderness, and there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun.”

But as the males alone were numbered, and the inheritances were to be distributed according to the enumeration, it is obvious, that if in any family the male line should fail, and females only remain, they would be deprived of their just share of property. A striking instance of this kind actually occurred. For the children of Zelophehad, of the tribe of Manasseh, were all daughters, five in number; and finding, that by the operation of the general law they would be deprived of their share of the inheritance, stood before Moses and Eleazar and the princes of the congregation by the door of the tabernacle, saying, “our father died in the wilderness, and he was not of the company of Korah; but died in his own sin, and had no sons, why should the name of our father be done away from among his family, because he hath no son? Give unto us therefore, a possession among the brethren of our father. And Moses brought the case before the Lord; and the Lord said,” The daughters of Zelophehad speak right; thou shalt surely give them an inheritance among their father’s brethren; and cause the inheritance of their father to pass unto them. And this became a statute in Israel, that where there were no sons, daughters should inherit; only they were required to marry within their own tribe, that the possession of one tribe might not be transferred to another.

SECTION XLVL

OVERTHKOW OF THE MIDIANITES.

As the Midianites, had a chief hand in seducing the Israelites from their duty, God commanded Moses, to avenge the children of Israel on the Midianites, before he was gathered to his people. Moses, therefore, directed that each tribe should furnish a thousand men for the war; and Phinehas the son of Eleazar the priest was sent with the army, with the holy instruments, and the trumpets to blow in his hand. And they warred against the Midianites, and slew all the males. And they slew the five kings of Midian; and also Balaam the son of Beor they slew with the sword. And they burnt all their cities and their goodly castles, and took the women and children captives; and took possession of all their flocks, and all their goods. But when they returned to the congregation, Moses expressed strong displeasure with the officers of the army because they had saved the women alive; for these, said he, caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor; on which account there was a plague sent among the people. The order was therefore given to slay all the male children and all the women, except virgins who had not been contaminated. But the men who went on this military expedition, as having been stained with blood, and as having necessarily touched the dead bodies of the slain, were not permitted to come into the camp for seven days; and all their raiment, and all their vessels were required to be purified; and all the metallic substances were ordered to be made to go through the fire; the purification of other things to be by water.

And on the seventh day they were all required to wash their clothes, and then to come into the camp.

As a very rich prey had been taken, Moses, by the command of God, directed that it should be divided into two equal parts; the one moiety to be given to the men of war who went out to the battle; and the other to the congregation; and from the part allotted to the army one five-hundredth part was to be levied, and given to Eleazar the priest; and of the part assigned to the people, a levy of one-fiftieth to be given to the Levites. The number of sheep taken was six hundred thousand and seventy thousand.^ And the beeves seventy-two thousand; sixty-one thousand asses; and of human persons, thirty-two thousand virgins. These females, it is highly probable were all children; and therefore unpolluted with the vices which were prevalent among the adult women. According to this calculation, the number of persons slain must have been very considerable. It was remarkable evidence of an extraordinary protection, that when the officers mustered their men, on their return, there was not one man missing. And the officers who went out on this expedition, having been so remarkably preserved and prospered, “brought an oblation for the Lord, what every man had gotten, of jewels of gold, chains, and bracelets, ear-rings, and tablets, to make an atonement for their souls before the Lord.” And the sum of their offerinor was sixteen thousand seven hundred and fifty shekels, which Moses and Eleazar brought into the tabernacle, for a memorial of the children of Israel before the Lord.

SECTION XLVII.

THE TRIBES OF EEUEEN AND GAD ASK PERMISSION TO TAKE THEIR INHERITANCE

ON THE EAST OF JORDAN ALSO THE HALF TRIBE OF MANASSEH THEIR REQUEST

IS GRANTED.

The children of Reuben and of Gad had a very great multitude of cattle; and seeing that the land of Jazar and the land of Gilead was a place for cattle, they came to Moses and Eleazar, saying, “If we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan.” To which Moses answered with displeasure,” Shall your brethren go to war, and shall you sit here? And wherefore discourage you the heart of the children of Israel from going over into the land, which the Lord hath given them? Thus did your fathers, when I sent them from Kadesh-barnea to see the land. For when they came up into the valley of Eshcol, and saw the land, they discouraged the heart of the children of Israel, that they should not go into the land which the Lord had given them. And the Lord’s anger was kindled the same time; and he sware, saying. Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I sware unto Abraham, unto Isaac, and unto Jacob, because they have not followed me fully, save Caleb, the son of Jephunneh, and Joshua, the son of Nun, for they have wholly followed the Lord. And the Lord’s anger was kindled against Israel, and he made them wander in the wilderness forty years, until all the generation that had done evil in the sight of the Lord, was consumed. And behold ye are risen up in your father’s stQad, an increase of sinful men.

to augment yet the fierce anger of the Lord toward Israel. For if ye turn away from after him, he will yet again leave them in the wilderness; and ye shall destroy all this people.” And they came near to him and said, “We will build sheepfolds here for our cattle, and cities for our little ones. But we ourselves will go ready armed before the children of Israel, until we have brought them unto their place. We will not return unto our houses, until the children of Israel have inherited every man his inheritance. For we will not inherit with them on yonder side of Jordan, because our inheritance is fallen to us, on this side Jordan, eastward. And Moses said unto them. If ye will do this thing, if ye will go armed before the Lord to war, until he hath driven out his enemies from before him, and the land be sudued before the Lord, and before Israel, then afterwards ye shall return, and be guiltless before the Lord and before Israel, and this land shall be your possession before the Lord. But if ye will not do so, ye have sinned against the Lord; and be sure your sin will find you out.” So the children of Reuben and Gad fully assented to the proposal of Moses, and answered, “as the Lord hath said unto thy servants, so will we do.”

And Moses gave unto the tribe of Reuben and the tribe of Gad, (and now the half tribe of Manasseh had united with them,) the kingdom of Sihon, the king of the Amorites, and the kingdom of Og, king of Bashan, the land with the cities thereof, and all the coasts round about.

And they immediately began to build cities, and prepare places for their families, and for their flocks; or rather, they repaired the cities which already existed in that country, and changed their names. In this distribution, Gilead fell to Machir, the son of Manasseh; and Heshbon, Elealeh, and Kirjathaim, to Reuben; and Dibon and Aroer and Ataroth, to Gad.

Thus two tribes and a half, out of the twelve, were already provided for; and their armed men were in a much better condition to carry on the war against the Canaanites, than those who were accompanied by their families.

SECTION XLVIII.

A RETROSPECT OF THE JOURNEYINGS OF ISRAEL IN THE WILDERNESS.

For- forty years this whole nation were’ made to wander in the wilderness, on account of their sins and rebellion against God, and against his servant Moses. Where they spent the greater part of their time, or how they were occupied, during this long period, we have no means of knowing. It is not improbable, that they remained years in the same place j but in all their movements they were guided by the pillar of cloud in the day, and of fire by night; so that they were never at a loss when they should march, or where they should encamp. And during all this time they were regularly supplied with “angel’s food;” and with water from the rock, which followed them. But respecting a large portion of the incidents which befell them in their journeying, we have no record; and we may be sure therefore, that the knowledge of these things is no how necessary for the edification of the Church. As it is, we have a number of striking facts, well suited to furnish admonition and warning to all who seriously consider them. And in a country so barren, and to a people who had no occupation but marching from station to station, there must have been great sameness in the transactions of every day.

Moses, it is true, has given us, in the 33d chapter of Numbers, forty-two stations, where the Israelites successively encamped; but we are not informed of the distances between these stations; nor of the time spent at any one of them; and it is now impossible to ascertain where they were situated; or in what direction they were journeying when passing from one to another.

There are some diiSculties attending this long residence in the wilderness, which we know not how to solve; as, for example, how the numerous flocks and herds were supplied with pasturage; but we need not perplex ourselves about such matters, because He who could provide food for more than two millions of human beings for forty years, could easily provide provender for the sheep and cattle also. Indeed, it is probable, that the same manna which furnished sustenance to the men, was made use of to feed the beasts which accompanied them. A greater difiiculty would be to understand, how so great multitude of people could be furnished with decent clothing during their residence in this inhospitable region, if we were not expressly informed that their shoes and raiment did not wear out during the whole journey. As, at the end of their march, Moses says, “And I have led you forty years in the wilderness, your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy feet.” Deut. xxix. 5.

The whole distance from Mount Horeb to Kadesh-barnea, which was on the borders of the wilderness next to Canaan, was no more than a journey of eleven days. And from the time of leaving Kadesh-barnea, until they crossed the brook Zered, was no less than thirty-eight years. Thus long did they remain in the wilderness after they once came almost in sight of the promised land.

SECTION XLXIX.

DEUTERONOMY, OR RECATITULATION OF THE LAW.

Moses having been expressly informed that he should not go into the land of Canaan, and the people having now arrived near to Jordan, in the plains of Moab over against Jericho, he was aware that he was approaching the close of his earthly pilgrimage; and was therefore desirous of putting the people in remembrance of the various divine laws and institutions which he by the command of God had delivered to them. He recounts to them therefore, how he had appointed judges by taking “wise and understanding men from among themselves, and made them oiScers of different ranks, to assist in the administration of affairs. He then relates how he had, at the suggestion of the people, selected twelve men to explore the land; and how on account of the murmuring and rebellion of the people they were then prevented from taking possession of the country; and how the Lord declared that none of those then above twenty years of age should ever enter Canaan; but their children only. He reminds them that they were prohibited from meddling with Edom, Moab, or Ammon; since God had not given them their countries for a possession. But he recounts to them the conquest which they had made of the country of the Amorites, when Sihon and Og made war upon them. He solemnly charges them to avoid every species of idolatry: calls to their remembrance the awful exhibition of the divine glory at Horeb, and the various commandments and ordinances which they had then received; and desires them to recollect that they had there seen no manner of similitude, when the Lord spoke to them out of the midst of the fire. This was intended to teach them not “to make a graven image the similitude of any figure, the likeness of male or female; the likeness of any beast that is on the earth; the likeness of any winged fowl that flieth in the air; the likeness of any thing that creepeth on the ground; the likeness of any fish that is in the waters, beneath the earth. And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, should be driven to worship them and serve them, which the Lord thy God hath divided unto all the nations under the whole heaven.” He next tells them how the Lord was angry with him, for their sakes, and sware that he should not go unto the good land. After which he returns again to repeat his warnings against idolatry, and predicts the dreadful consequences of this crime. He speaks of the cities of refuge which he was directed to set apart. Then calling the attention of all the peopie, he repeats unto them the ten commandments which they had heard from the mouth of the Lord at Horeb, and which he had written afterwards on two tables of stone; which he followed with the following solemn and impressive exhortation to obedience: “Hear, therefore, 0 Israel, and observe to do it, that it may be well with thee, and that ye may increase mightily, as the Lord God of thy fathers hath promised thee, in the land that floweth with milk and honey. Hear, 0 Israel, the Lord our God is one Lord, and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day shall be in thine heart. And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates.” Moses directs the people to exterminate the nations of Canaan; to form no covenants or marriages with them, lest they should turn their hearts away from

following the Lord. Their altars and images and groves they were commanded to destroy. He admonishes them of the danger of forgetting God in the time of their prosperity, and recounts the way by which they had been led, and the deliverances which they had experienced. He encourages them to expect the presence and guidance of God, in taking possession of the promised land, and warns them not to provoke God as did their fathers when they made the golden calf; and repeats all the transactions connected with that memorable transgression. He again exhorts them to render love and obedience unto God, and to destroy all memorials of idolatry; and commands that enticers to idolatry should certainly be put to death, whoever they might be. He also recited some of the ceremonial laws which had been given them, particularly those which related to clean and unclean animals; to tithes and offerings; to the seventh year; to the three great annual festivals, the passover. the feast of weeks, and the feast of tabernacles. He also instructs them anew respecting the rites of sacrificing; and the provision made for the priests and Levites. He recites the law respecting the setting apart six cities as places of refuge for the manslayer; and gives rules respecting the number of witnesses which should be required, making it necessary that in the proof of any crime, there should be two or three witnesses; no man was to be convicted on the testimony of one witness. He also directed what punishment should be inflicted on false witnesses; the rule which he established was severe but equitable; whatever punishment the false witness would have brought upon the innocent person arraigned, the same should he be adjudged to suffer; “life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.” Moses also gave precepts respecting making war and peace; and directed that a priest should be appointed to accompany the array to encourage the people; and the very words which he should speak to the people were set down. “Hear, 0 Israel, ye approach this day unto battle against your enemies; let not your hearts be faint. Fear not, and do not tremble, neither be ye terrified, because of them; for the Lord your God is He that goeth with you, to fight for you against your enemies, to save you.” And the ofiicers of the army were to permit every one who had built a new house and had not dedicated it, and him who had planted a vineyard and had not yet eaten of its fruit, and him who had betrothed a wife and had not taken her; and also every one who was fearful and faint-hearted, to return home. Proposals of peace were always to be offered, and if the people submitted they were merely to be made tributary; but this rule had no application to the inhabitants of Canaan who were doomed to utter destruction; lest they should teach you to do after their abominations, which they have done unto their gods. In besieging cities, fruit-trees were to be preserved. He gives directions for expiating a murder, where the perpetrator was unknown; and for the punishment of a rebellious son, who was both a glutton and a drunkard. Persons suspended on a tree must be taken down, before night; “for he that was hanged was accursed of God.” He gives a variety of laws respecting matters of minor importance; as in relation to strayed cattle and articles of property lost; concerning the unlawfulness of an interchange of apparel “between males and females; respecting fringes or tassels on the borders of the garments; respecting garments of different materials, as linen and woollen. Peculiar laws were given for the detection and punishment of incontinency before marriage. Laws of discipline to regulate the receiving of persons into the congregation of the Lord are made known.

Cleanliness is strongly inculcated by the Mosaic laws. It was allowed, when in the vineyard or field of a neighbour to eat what was needed, but not to carry any thing away. Moses permits divorce, on condition that the husband write a bill of divorcement, and give it into her hand, and then she might be married to another. The stealing of their brethren to make merchandise of them, was punishable with death. Punishment by stripes was not allowed to exceed forty; and lest this law should be transgressed they commonly stopped at thirty-nine. A peculiar law is announced respecting the treatment of the man who refused to marry his deceased brother’s widow. Modesty in women is provided for by a severe law; and perfect justice and fairness in trade is again strongly enjoined. The laws respecting first-fruits, tithes, and other offerings, are particularly announced. When Moses had finished revealing all these laws, a solemn form of covenanting between God and the people is given; and they avouched the Lord to be their God, and promised obedience; and the Lord avouched them to be his peculiar people.

SECTION L.

THE LAW TO BE INSCRIBED ON PLAISTERED STONES — THE BLESSINGS FROM MOUNT CERIZZIM, AND CURSES FROM MOUNT EBAL.

MoSES having now completed the recapitulation of the laws and ordinances, which had been given by divine command, with the elders of Israel exhorted the people, saying, “Keep all the commandments which I command you this day. And it shall be on the day when ye shall pass over Jordan unto the land which the Lord thy God giveth thee, that thou shalt set thee up great stones, and plaister them with plaister. And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land, which the Lord thy God giveth thee; a land that floweth with milk and honey, as the Lord God of thy fathers hath promised thee. Therefore it shall be when ye are gone over Jordan, that ye shall set up these stones which I command you this day, in mount Ebal, and thou shalt plaister them with plaister. And there shalt thou build an altar unto the Lord thy God, an altar of stones; thou shalt not lift up an iron tool upon them. Thou shalt build the altar unto the Lord thy God, an altar of stones; thou shalt offer burnt-off’erings thereon, unto the Lord thy God. And thou shalt offer peace-off’erings, and shalt eat there, and rejoice before the Lord thy God. And thou shalt write upon the stones all the words of this law very plainly.”

“And Moses and the priests, the Levites, spake unto all Israel saying. Take heed and hearken 0 Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments and statutes, which I command you this day.”

“And Moses charged the people the same day, saying, These shall stand upon Mount Gerizim to bless the people, when ye are come over Jordan, Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin. And these shall stand upon mount Ebal to curse, Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.” Then he enumerated the curses which the Levites should denounce with a loud voice; and at every denunciation the whole congregation were to say, Araen. The crimes unto which these curses were annexed, were idolatry; dishonouring of parents; removing a neighbour’s land-mark; perverting the judgment of the stranger, the fatherless, and widow; incest with a father’s wife; bestiality; incest with a sister, half-sister, or wife’s mother; secret assault upon a neighbour; the slaying of the innocent for reward. And at the close, there was a general curse upon every man who did not confirm all the words of the law to do them. Then Moses proceeded to enumerate the blessings with which the Lord would bless them if they should prove obedient. “The Lord thy God “will set thee on high above all the nations of the earth; and all these blessings shall come on thee and overtake thee. Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. Blessed shall be thy basket and thy store. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. The Lord shall cause thine enemies that rise up against thee to be smitten before thy face. They shall come out against thee one way, and flee before thee seven ways. The Lord shall command the blessing upon thee in thy storehouses, and in all thou settest thine hand unto; and he shall bless thee in the land which the Lord thy God giveth thee. The Lord shall establish thee a holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the Lord thy God, and walk in his ways. And all the people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee. And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle; and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee. The Lord shall open unto thee her good treasure, the heaven to give the rain unto thy land in his season; and to bless all the work of thine hand; and thou shalt lend unto many nations, and shalt not borrow. And the Lord shall make thee the head and not the tail; and thou shalt be above only, and shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God; which I command thee this day to observe and do them. And thou shalt not go aside from any of the words, which I command thee this day, to the right or to the left, to go after other gods to serve them.”

Then Moses went on with a series of curses answering to the blessings already mentioned. But not contented with these general denunciations of the divine judgments, he enters into a particular enumeration and vivid description of the kinds of misery which should certainly overtake them, if they proved disobedient and rebellious. “The Lord,” says he, “shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do; until thou be destroyed, and thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me. The Lord shall make the pestilence cleave unto thee until he have consumed thee off the land whither thou goest to possess it. The Lord shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish. And the heaven that is over thy head shall be brass; and the earth that is under thee shall be iron. The Lord shall make the rain of thy land powder and dust; from heaven it shall come down upon thee until thou be destroyed. The Lord shall make thee to be smitten before thine enemies. Thou shalt go out one way, and flee seven ways before them; and

SHALT BE REMOVED INTO ALL THE KINGDOMS OF THE EARTH.

And thy carcase shall be meat unto all the fowls of the air, and unto the beasts of the earth, and no man shall fray them away. The Lord shall smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed. The Lord shall smite thee with madness, and blindness, and astonishment of heart. And thou shalt grope at noon-day, as the blind gropeth in darkness, and thou shalt not prosper in thy ways; and thou shalt be only oppressed and spoiled evermore, and no man shall save thee.” “Thy sons and thy daughters shall be given to another people, and thine eyes shall look and fail with longing for them, all the day long; and there shall be no might in thy hand. The fruit of thy land and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed always; so that thou shalt be mad for the sight of thine eyes, which thou shalt see. The Lord shall smite thee in the knees, and in the legs with a sore botch that cannot be healed, from the soul of thy foot unto the top of thy head. The Lord shall bring thee and thy king whom thou shalt set over thee, unto a nation, which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone. And thou shalt become an astonishment, a proverb, and a byword, among all nations, whither the Lord shall lead thee. Thou shalt carry much seed into the field, and shalt gather but little in; for the locust shall consume it. Thou shalt plant vineyards and dress them; but shalt neither drink of the wine, nor gather the grapes, for the worms shall eat them. Thou shalt have olive trees through all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast his fruit. Thou shalt beget sons and daughters, but shalt not enjoy them; for they shall go into captivity. All the trees and fruit of thy land shall the locust consume. The stranger that is within thy land, shall get above thee very high: and thou shalt come down very low. He shall lend to thee and thou shalt not lend to hhn, he shall be the head and thou shalt be the tail.

Moreover, all these curses shall come upon thee and consume thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not to the voice of the Lord thy God, to keep his commandments and his statutes, which he commanded thee. And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever. Because thou servedst not thy God with joyfulness, and gladness of heart, for the abundance of all things. Therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee.”

SECTION LI.

A PaOPHECT OF THE DESTRUCTION OF JERUSALEM, AND CAPTIVITY OF THE JEWS.

“The Lord will bring a nation against thee from afar, from the ends of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand: a nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young. And he shall eat the fruit of thy land, until thou be destroyed; which also shall not leave thee either corn, wine, or oil; or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustest, throughout all thy land; which the Lord thy God hath given thee; in the siege, and in the straitness wherewith thine enemies shall distress thee. So that the man that is tender among you and very delicate, his eye shall be evil towards his brother, and towards the wife of his bosom; and towards the remnant of his children which he shall have; so that he will not give to any of them the flesh of his children, whom he shall eat; because he hath nothing left him in the sieice and in the straitness wherewith thine enemies shall distress thee in all thy gates. The tender and delicate woman among you, which would not adventure to set the sole of her foot on the ground for delicateness and tenderness; her eye shall be evil towards the husband of her bosom, and towards her son, and towards her daughter, and towards her young one that coraeth from between her feet; and towards her children which she shall bear; for she shall eat them, for want of all things, secretly in the siege, and straitness, wherewith thine enemies shall distress thee in thy gates. If thou wilt not observe to do all the words of this law, that are written in this book, that thou mayest fear this dreadful and glorious name, The Lord thy God. Then the Lord will make thy plagues wonderful; and the plagues of thy seed, even great plagues and of long continuance; and sore sickness, and of long continuance. Moreover, he will bring upon thee all the diseases of Egypt, which thou wast afraid of, and they shall cleave unto thee. Also every sickness, and every plague, which is not written in the book of this law, them will the Lord bring upon thee, until thou art destroyed. And ye shall be left few in number; whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the Lord thy God. And it shall come to pass, that as the Lord rejoiced over you to do you good, and to multiply you; so the Lord will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from oif the land, whither thou goest to possess it. And the Lord shall scatter thee among all people, from one end of the earth even to the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest; but the Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind. And thy life shall hang in doubt before thee. And thou shalt fear day and night; and shalt have none assurance of thy life. In the morning, thou shalt say. Would God it were even! And at even thou shalt say. Would God it were morning; for the fear of thine heart, wherewith thou shalt fear; and for the sight of thine eyes, which thou shalt see. And the Lord shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, thou shalt see it no more again: and there ye shall be sold unto your enemies for bond-men and bond-women; and no man shall buy you.”

SECTION LII.

COVENANT OF HOREB RENEWED IN THE PLAINS OF MOAB.

Moses having finished the recital of past events, and having pronounced blessings on obedience, and denounced curses on disobedience, now, in the plains of Moab, assembled the whole congregation, and caused them afresh to enter into covenant with God, saying, “Ye stand this day, all of you, before the Lord your God, your captains of your tribes, your elders, and your officers, with all the men of Israel. Your little ones, your wives, and the stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water; that thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee, this day. That he may establish thee this day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. Neither with you only do I make this covenant; but with him that standeth here with us this day before the Lord our God; and also with him that is not here with us this day.” He seizes this opportunity to warn them against the idolatry of the heathen which they had seen in Egypt, and by the way. “Lest there should be among you, man or woman, or family or or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of those nations. Lest there should be among you a root that beareth gall and wormwood. And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart to add drunkenness to thirst. The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man; and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. And the Lord shall separate him to evil out of all the tribes of Israel, according to all the curses of the covenant, that are written in the book of the law.”

SECTION LIII.

VALEDICTORY OF MOSES CONCLUDED.

The dreadful denunciations of judgments upon the people in case of disobedience, left, no doubt, a deep and melancholy impression on the minds of the considerate. Moses, therefore, goes on to inform them, that when under their calamities they should be disposed to consider their ways, and repent, and return unto the Lord their God, and obey his voice; they, and their children, with all their soul; that then the Lord their God would turn their captivity, and have compassion on them and would return and gather them from all the nations, whither the Lord their God had scattered them. And that even if they should be driven out to the utmost parts of heaven, from thence would the Lord God gather them, and fetch them. “And the Lord thy God will bring thee into the land, which thy fathers possessed, and thou shalt possess it; and he will do thee good and multiply thee above thy fathers. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. And the Lord thy God will put all these curses on thine enemies, and on them that hate thee, which persecuted thee. And thou shalt return and obey the voice of the Lord, and do all his commandments, which I command thee this day. And the Lord thy God will make thee plenteous in every work of thine hand, in the fruit of thy land for good; for the Lord will again rejoice over thee for good, as he rejoiced over thy fathers. If thou hearken unto the voice of the Lord thy God to keep his commandments and his statutes, which are written in this book of the law; and if thou turn unto the Lord thy God with all thy heart, and with all thy soul. For this commandment which I command thee, this day, is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who will go up for us to heaven, and bring it unto us, that we may hear it and do it? Neither is it beyond the sea, that thou shouldest say, Who will go over the sea for us, and bring it unto us, that we may hear it and do it? But the word is very nigh unto thee, in thy mouth, and in thine heart, that thou mayest do it. See I have set before this day, life and good, and death and evil; in that I command thee this day TO LOVE the Lord thy God, and to keep his commandments, and his statutes, and his judgments, that thou mayest live and multiply; and the Lord thy God shall bless thee, in the land whither thou goest to possess it. But if thine heart turn away, so that thou wilt not hear, but shall be drawn away and worship other gods, and serve them; I denounce unto you, this day, that ye shall surely perish; and that ye shall not prolong your days upon the land whither thou goest over Jordan, to go to possess it. I call heaven and earth to record, this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live. That thou mayest love the Lord thy God, and that thou mayest obey his voice; and mayest cleave unto him, for he is thy life, and the length of thy days, that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and Jacob, to give them.”

“And Moses commanded them, saying. At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, when all Israel is come to appear appear before the Lord thy God, in the place which he shall choose, thou shalt read this law before all Israel, in their hearing. Gather the people together, men, and women, and children, and the stranger that is within thy gates; that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this law. And that their children which have not known any thing, may hear, and learn to fear the

Lord your God, as long as ye live in the land, w-liltlier ye go over Jordan to possess it.”

And Moses, by the command of God, gave to Israel a song, which they were to teach their children; which would be a witness against them when they should forsake the law of he Lord. °This sublime and instructive song is recorded in the 32d chapter of Deuteronomy; and as it cannot be read too often, the reader is requested to turn to it and peruse it, before he .proceeds farther.

SECTION LIV.

INAUGURATION OF JOSHUA, AND BLESSING OF THE TWELVE TRIBES.

“And the Lord said unto Moses, Behold thy days approach that thou must die; call Joshua and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went and presented themselves m the congregation. And the Lord appeared in the tabernacle in a pillar of a cloud; and the pillar of the cloud stood over the door of the tabernacle. And the Lord said unto Moses, Behold thou shalt sleep with thy fathers; and this people will rise up and go a whoring after the gods of the strangers of the land, whither they go to be amongst them, and will forsake me and break my covenant, which I have made with them. Then shall my anger be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day. Are not these evils come upon us, because God is not among us.” “And he gave Joshua the son of Nun a charge, and said, Be strong, and of a good courage; for thou shalt bring the children of Israel into the land which I sware unto them; and I will be with thee.”

“And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death. And he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran; and he came with ten thousands of saints; from his right hand went a fiery law for them. Yea, he loved the people, all his saints are in thy hand, and they sat down at thy feet; every one shall receive of thy words. Moses commanded us a law, even the inheritance of the congregation of Jacob. And he was king in Jeshurun, and the tribes of Israel were gathered together. Let Reuben live and not die, and let not his men be few. And this is the blessing of Judah. Hear, Lord, the voice of Judah, and bring hira uno his people. Let his hands be sufficient for him; and be thou a help to him from his enemies. And of Levi he said,

Let thy Thummim and Urim be with thy Holy One, whom thou didst prove at IMasseh, and with whom thou didst strive at the waters of Meribah. Who said unto his father and his mother, I have not seen him, neither did he acknowledge his brethren, for they observed thy word and kept thy covenant. They shall teach Jacob thy judgments, and Israel thy law; they shall put incense before thee, and whole burnt sacrifice upon thine altar. Bless, Lord, his substance, and accept the work of his hands: smite through the loins of those that rise up against him, and of them that hate him, that they rise not again. And of Benjamin he said, The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long; and he shall dwell between his shoulders. And of Joseph he said. Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath. And for the precious fruits brought forth by the sun; and for the precious things put forth by the moon; and for the chief things of the ancient mountains, and for the precious things of the lasting hills, and for the precious things of the earth, and fulness thereof; and for the good will of him that dwelt in the bush; let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren. His glory is like the firstling of his bullock; and his horns are like the horns of unicorns, with them he shall push the people together to the ends of the earth. And they are the ten thousands of Ephraim, and they are the thousands of Manasseh. And of Zebulun he said, rejoice Zebulun in thy going out; and Issachar in thy tents. They shall call the people unto the mountain; there they shall ofi’er sacrifices of righteousness; for they shall suck of the abundance of the seas, and of treasures hid in the sand. And of Gad he said. Blessed be he that enlargeth Gad; he dwelleth as a lion, and teareth the arm with the crown of the head. And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people; he executed the justice of the Lord, and his judgments with Israel. And of Dan he said, Dan is a lion’s whelp, he shall leap from Bashan. And of Naphtali he said, 0 Naphtali, satisfied with favour, possess thou the west and the south. And of Asher he said. Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his feet in oil. Thy shoes shall be iron and brass; and as thy days so shall thy strength be. There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge; and underneath are the everlasting arms; and he shall thrust out the enemy from before thee, and shall, say, Destroy them.

Israel shall then dwell in safety alone; the fountain of Jacob shall be in a land of corn and wine; and his heaven shall drop down dew. Happy art thou, 0 Israel; who is like unto thee, 0 people, saved by the Lord, the shield of thy help, and who is the sword of thy excellency. And thy enemies shallbe found liars unto thee; and thou shalt tread upon their high places.”

It is remarkable, that in the above benediction, Simeon is entirely omitted; the number twelve is made by Levi, who, in other cases is not numbered with the tribes. The reason for the omission may be conjectured, but cannot be assigned with any certainty. There is a similar omission of Dan in the book of Revelation.

SECTION LV.

DEATH OF MOSES.

Moses, having finishing his farewell instructions, and having laid his hands on Joshua, and consecrated him to be his successor and the leader of the hosts of Israel, “went up from the plains of Moab, unto the mountain of Nebo, one of the peaks of Pisgah, that is over against Jericho; and the Lord showed him all the land of Gilead unto Dan; and all Naphtali; and the land of Ephraim and Manasseh; and all the land of Judah unto the utmost sea, and the south, and the plains of the valley of Jericho, the city of palm trees, unto Zohar. And the Lord said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will GIVE IT UNTO THY SEED. I have caused thcc to see it with thine eyes, but thou shalt not go over the river. So Moses, the servant of the Lord, died there, in the land of Moab, according to the word of the Lord. And he buried him in a valley in the land of Moab, over against Beth-peor; but no man knoweth of his sepulchre unto this day.” But the devil, it appears, had some knowledge of the place; for he entered into a contention with Michael, the archangel, respecting the body of Moses, as we are informed by the apostle Jude. What the object of Satan was, is not mentioned; but it probably was to make the body of this distinguished servant of God an occasion of idolatry, by inducing the Israelites to pay divine honours to it. And it has been conjectured, that some of the heathen deities originated in the history of Moses. Some are of opinion that God raised Moses immediately to life and translated him to heaven; but if this had been the fact the Scriptures would have mentioned so remarkable an event. It is true, he appeared with Elijah on the mount of transfiguration, and conversed “with our Saviour respecting his decease which was shortly to take place at Jerusalem, but whether in his own body, or in one borrowed for the occasion, we are not informed.

And Moses was an hundred and twenty years old, when he died; forty of which he spent in Egypt; forty in Midian; and the remaining forty in the wilderness. No man, perhaps, ever underwent as much toil and painful solicitude, and certainly no other mere man was ever admitted to an intimacy with God, so familiar and lasting. But although he was subjected to so much anxiety and unceasing trouble from the people, yet, at the close of life, “his eye was not dim, nor his natural force abated.” His death therefore was neither the effect of the decay of vitality by old age, nor of the wasting of sickness; but was miraculous. God, who had supported his breath thus far, now took it away; and he breathed out his soul, probably, without pain. If men’s future reward is to be proportioned to their works, then will Moses stand high in the ranks of heaven; for his works were many and great; and if we look at the motives by which he was actuated, we shall not find among the children of men one whose spirit was more disinterested and entirely devoted to the service and honour of God.

“And the children of Israel wept for Moses in the plains of Moab for thirty days.” “And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face.”