thither, precisely at the time when the Israelites needed them, and on the very evening in which God had, by the mouth of Moses, promised to send them *.

Upon receiving this miraculous assistance, they continued their journey; and immediately afterwards, the failure of water drew from them fresh murmurings at the perils of their situation, and new reproaches at their inoffensive and skilful general. Moses smote a rock, from which issued a stream to supply their necessities. We must observe once for all, that it is no part of our business to enter into a defence of the miracles which it may be necessary to notice in this course of Lectures, or to answer the objections which have been raised against them: our engagement is simply to state the events as they are recorded, as so many matters of fact, and to produce such confirmations of them, as such, as the fragments of ancient historians furnish. It may be proper also to remark, in order to preserve distinctness of apprehension in pursuing this narrative, that Moses smote another rock upon a similar occasion—and that these were two distinct events. The first took

&

* See Anc. Univ. Hist. Vol. II. b. i. chap. 7, note Q. p. 592.

place at Rephidim, in their eleventh station*: the second in the desert of Sin, in their thirtythird station t. The one happened, in the first year of their departure from Egypt; the other, in the fortieth. The former was smitten by the rod of Moses, the instrument of the wonders performed in Egypt: the latter, by the rod of Aaron, which budded to determine the priesthood. The one took place before the erection of the tabernacle; the other, after it. This, was performed with calmness: that, was smitten in anger; and the conduct of Moses so displeased the Lord, that it was the cause of his prohibition from entering the land of Canaan. Having made these remarks, we shall be in no danger of confounding these two, distinct events.

Before they removed from this station, they were compelled to fight with the Amalekites. Joshua went out to battle at the head of the army: Moses ascended the top of the hill, with the rod of God in his hand, probably to intercede for the interposition of heaven.-Israel prevailed so long as his hands were elevated; but

*Exod. xvii. 6.

† Num. xx. 11.

See Anc. Univ. Hist. Vol. II. chap. 7. note T. p. 596, 597.

when through weariness he suffered them to drop, victory leaned to the side of Amalek. Aaron and Hur supported his arms till the sun went down, and Amalek was subdued. How lovely is fraternal unity! Even Moses needed assistance; and who can pass through life without it? Let us learn, that our burdens are lightened, our peace promoted, and our success ensured, by mutual kindness, and by mutual attention. And who can read this singularly beautiful narration, without being reminded of Jesus our Mediator, through whose intercession, and the lifting up of his hands, we have freedom of access to God now, and shall finally be made more than conquerors over all our enemies?

This victory opened the way to Sinai, and with the most awful emotions we approach the sacred mountain! Gathering around it's foot, the tribes of Israel present themselves before the eternal Lawgiver. The trumpet has sounded loud, and long, to call their leader into the thick darkness: and see, with a palpitating heart, he prepares to obey the summons! The thunder rolls peal upon peal to announce the descent of the Deity. With frequent, and vivid flashes, the lightning cleaves the cloud, and darts across the dreadful obscurity. Sinai trembles to it's base, and “a great and strong wind”

rushes through the desert.

Every time the

trumpet sounds, it increases in loudness: and as it sounds long, the signal thrills through every heart, and fear blanches every countenance. The holy hill is fenced: and the command of God is, "Charge the people, lest they break through unto the Lord to gaze, and many of "them perish." As with one voice, the whole camp rang with their supplications to Moses"Speak thou with us, and we will hear: but "let not God speak with us, lest we die!"Such were the terrors of the former dispensation, and such the stern command which forbade too near an approach to God. But far other sounds are heard from yonder mount of peace. The frame of nature is indeed convulsed, darkness extends her mantle over the sky, the sun withdraws his shining, and the clouds weep some drops of pity: but these are marks of sympathy, not indications of wrath. Yonder sufferer blesses with his dying lips, compassion floats in his dim and languid eyes, and the language of peace issues from his tongue, as it cleaves to the roof of his mouth.

"IT IS

FINISHED"-rolls on the air, with inexpressible softness. The heart is melted by this scene, but not terrified. Contrition lays her gentle hand upon the obdurate spirit. The unpitying eye forgets it's ferocity, and learns to

weep. No command thunders, "Whosoever "toucheth the mount, shall surely be put to "death" but a voice like the gale of a summer's evening whispers, "Come up hither, for "yet there is room!"

A

In receiving the law from the hand of heaven, Moses was forty days absent on the mount. portion of this time, the Israelites patiently waited but at length, forgetting the recent terrors with which the near approach of the Deity had filled their bosoms, and impatient of delay, they compelled Aaron, by their importunity and violence, to form a golden calf; and to this idol they bowed down as unto their God. -We conceive that they borrowed this image from the Egyptian mythology: for without it, a calf, one should suppose, would have been the last symbol they would have chosen as a representation of the Deity. As the term "calf" is by no means completely definite, it is highly probable, that it was an exact resemblance of one of the Egyptian idols... The Egyptian Isis had the face of a calf, with the form of a man from the neck downwards. The Egyptian Apis was altogether the similitude of a calf. There has been one objection raised against this position; which is, that the idolatry of Israel was anterior to the worship of these idols, or of animal resemblances in Egypt; but we think