vain that we possess an organ of vision, unless some medium be furnished through which it may operate. I ascend the mountain at midnight, and look from its summit. The landscape around me is the same as at mid-day, and the organ of vision is the same: but light, the medium through which the eye sees, is wanting; and I look for the river, for the meadow, for the mansion, for the hill, for all the beauties of the scenery, in vain-I am presented with "an universal blank." It is in vain that, as an intelligent creature, I am surrounded by the works of God, and am furnished with reasoning powers, with a capacity formed to contemplate, to examine, and to admire them, unless I am furnished also with some medium through which they may be seen. Revelation is that medium. Were the eye of reason quenched in the spirit, the mind would be in that state of incapacity to discern the invisible God, as is the man born blind to examine his works. And were the light of revelation extinguished, although the man were in full possession of his intellectual powers, he would resemble the person on the summit of the mountain at midnight, in vain attempting to explore the landscape: he would possess the organ, but be destitute of the medium; he would have the eye, but not the light. And, for this reason, the apostle represents the heathens, as "feeling after, if haply they might find God, although he was not far from every one of them:" as men involved in perfect darkness, although possessing the organ of vision, are compelled to feel for the object of their pursuit, even when that object is at their side, or before their face.

It will be readily acknowledged, that through the medium of revelation alone, we can form any conception of things which are "not seen as yet." We can

know nothing, we can anticipate nothing of futurity, but as revealed religion removes the curtain, and unveils a portion of invisible objects. But we will venture to assert, that the visible creation itself is not beheld to perfection, but through the medium of revelation. "The heavens declare the glory of God, and the firmament s heweth his handy work:" butthe man who has never received this divine medium, discerns not that glory. "Day unto day uttereth speech, night unto night sheweth knowledge:" "There is no speech nor language, where their voice is not heard"-but he understands not their testimony. For this reason, many have beheld their beauties, and have heard their voice, who have not acknowledged the existence of God; and, from these alone, none have understood his perfections. And if revelation be necessary to the developement of creation, how much more is it necessary to unfold the mysteries of Providence! After all, but little is at present discovered. Our curiosity is repressed, and our impatience controlled, by the declaration, "what I do, thou knowest not now, but thou shalt know hereafter." Yet we are permitted, sometimes through this medium, to comprehend a part of the scheme, that we may form some conception of the magnificence of the whole. God decyphers a little of his own mysterious handwriting, to prove his perfect ability to construe the entire volume. He makes known a portion of his purposes, as a pledge, that he will, hereafter, fulfil his engagement to shew the harmony, the propriety, and the wisdom of all.

The scripture fact to be illustrated this night, is, THE JOURNEY OF ISRAEL IN THE WILDERNESS; THEIR ESTABLISHMENT IN CANAAN; AND THE CIRCUMSTANCES ATTENDING THESE EVENTS.

This subject will completely confirm the preceding observations; for we shall see, in some instances, the wisdom and harmony of Providence, while so deep obscurity rests upon others, as to compel us to acknowledge, that "secret things belong to God." Our Lecture must comprehend more or less of that history comprised in the last four books of Moses, from the fifteenth chapter of Exodus, to the twenty-fourth chapter of Joshua inclusive, embracing a period of about sixty-four years. We shall adopt in the present instance, our general mode of discussion, which is, to consider these events, with their concomitant circumstances, as they are related in the scriptures: to set before you such foreign testimonies as appear calculated to elucidate and to confirm the scriptural narration; and to attempt an answer to some objection which skepticism has raised against this part of the sacred records.

1. WE SHALL CONSIDER THESE EVENTS. WITH THEIR CONCOMITANT CIRCUMSTANCES, AS THEY ARE RELATED IN THE SCRIPTURES.

Our object, at present, is to produce an epitome of the narrative to be considered, is as brief a form as possible; and for a more complete history of the wanderings and establishment of these singularly preserved people, we must refer you to the Bible itself, whose unadorned, and faithful record, may be consulted at your leisure.

In tracing the Israelites through all their journey, and regarding them as eye-witnesses of the wonders performed for their preservation,we shall find their character to be precisely such as David represented it, when he said, "they sang his praises, but they soon forgat his works!" When they beheld the Egyptians dead upon

the sea shore, under a grateful impression of the miraculous deliverance wrought on their behalf, they joined in the sublime anthem of their leader: and if we were to form our judgment upon the appearance then presented of attachment to the God who fought for them, we should conclude that his goodness could never be obliterated from their remembrance, and that their thankfulness could never by any dangers be extinguished. Scarcely, however, had three days elapsed, before they murmured because the waters of Marah were biter: and no sooner was this evil remedied, than their provisions failed, and their complaints were renewed with indecent violence. With indulgent kindness, the Lord supplied their necessities, by sending, with the dew of the morning, a substance bearing some resemblance to a small pearl, which answered the purpose of bread, and which, not knowing by what name to call it, they termed MANNA—a word implying, "what is it?"—in the evneing a prodigious flock of quails came up, and covered the camp. This event took place about the middle of April, at which period these birds are observed to cross the Red Sea in vast numbers. The miracle therefore consisted, not so much in the immense multitudes which fell in the camp of Israel, as in the direction of them 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 See Anc. Univ. Hist. Vol. ii. b. i. chap. 7. note Q p. 592.

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 place at Rephidim, in their eleventh station:* the second in the desert of Sin, in their thirty-third station.† 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; and 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 reniarks, 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 as

+See Anc. Univ. Hist. vol. ii, chap. 7. note T. p. 596, 597.