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was awakened when they reflected on all the calamities they had so lately suffered; and they did not lack a plausible excuse for pursuing the Israelites. They had now been gone three days, and showed no symptoms of returning. The Egyptians, therefore, followed them in such force and numbers, and overtook them in such circumstances, that the destruction or aggravated subjection of the Israelites seemed inevitable. The mountains rose on either hand; the sea was before them; and by the only avenue, behind them, the Egyptians were approaching. Alarm and despair filled the hosts of Israel, when they perceived the extremity to which they were reduced; and, for the moment, they thought of nothing but death or submission to their old oppressors. The Egyptian host of chariots, with Pharaoh at their head, drew near; but the night suddenly closed in before their arrival. The angel of the Lord then moved the pillar of fire from the front to the rear of the camp; and, while on the side next the Israelites, it shed a welcome light, on the opposite side it was thick darkness; insomuch that the two parties came not near each other the whole night.

Moses now received a divine communication, and was directed to stretch forth his rod over the sea. He did so; and, wonderful to relate, the sea was divided in the sight of the many thousands of Israel; for the pillar of fire made the miracle to be plainly seen by every one on the front of the cloud. A path appeared in the channels of the great deep. The waves, forgetting their native fluidity, were raised on either hand, like walls of solid crystal; "the depths were congealed in the heart of the sea:" the camp of Israel moved forward, fearless of danger. The enemy followed, and would, probably, have overtaken, but the

wheels of their chariots became fastened in the sand, or were broken by the rocks; or, more truly, the Lord looked forth upon them, and "troubled" them. Israel had now safely passed over. The morning arose. The Egyptians perceived their danger, but were unable either to return or to proceed. Moses, divinely directed, again stretched forth his hand: in an instant, the wind ceased to blow; the waters returned with violence to their bed; and the Egyptian hosts, and their king, were buried, in a moment, beneath the mighty waves. This moment they were beheld covering the bed of the ocean; the next they were whelmed in the deep.

The ensuing notices we have of the proceedings of the Israelites are not very numerous. They had escaped the pursuit of their enemies; but had every reason to fear they should perish from the want of water and of food. After suffering much distress for three days, they at length discovered a well; of which they drank, and were satisfied. A multitude of fowls visited the camp every evening; and were secured with ease. It is to this day no unusual thing to see large flocks of these fowls passing over the sea to the wilderness. That which was remarkable in this case was, their coming in such amazing quantities, and at the predicted times. Every morning, when the dew was gone, something like "the hoar-frost lay upon the ground," which proved an excellent substitute for bread; of which every man gathered according to his family; and so it was, "he that gathereth much had nothing over; and he that gathered little had no lack." On the sixth day a double quantity fell, and was gathered. On the seventh day there fell none. No one was to keep any of it from one day to another, except from the sixth to the seventh, at which time

only did it retain its sweetness; at all others, "it bred worms and stank." No one was to seek it on the sabbath day. The offenders in either of these cases were severely punished. And, finally, "an omer full of the manna" was miraculously preserved untainted, that succeeding generations might see the bread wherewith their fathers had been fed in the wilderness.

On this interesting narrative, I remark—

1. A power of working miracles was given to Moses. But, as in the case of the apostles, this power was to be used to confirm the divine mission; to be exercised with a constant reference to Him who bestowed it; and to be exclusively applied to accomplish the end for which it was given. That end, humanly speaking, could not have been attained without such extraordinary means; and the means, the exercise of them, and the end, were all worthy of Him who gave, directed, and contemplated them.

2. A strong proof of the truth of the Mosaic writings is deriveable from the impartiality of the writer; witness the difference between him and Josephus, who assents to the general truth of the lawgiver's statements; but, nevertheless, in every case where he differs, tries to palliate what is blameable; to emblazon what is simple. What he says concerning the passage of the Israelites through the Red Sea, which he compares to the passage of Alexander the Great over the sea of Pamphylia, is unworthy of notice. The Egyptian writers acknowledge it was miraculous.

3. As to the political character of Moses, it is evident he was a patriot-see, in proof, Exodus xxxii, 10, 11, 31, 32. His firmness and his wisdom were alike manifested throughout his public life. His prudence

was equal to his dexterity; and his success was as remarkable as either.

Thus much concerning the early life of the lawgiver; his political intercourse with the Egyptian king; his conduct of the Hebrews into the wilderness; and of his character, down to the last-mentioned period. But Moses sustained a much higher character still. He was the legate of God to man. He was admitted to the celestial colloquy. He was honoured to hold converse with his Maker, and to witness a partial display of his glory. Of which, hereafter.


"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, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all my 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," Num. xii, 5-8.

THE fact of divine and immediate communication to man is incontrovertibly established. It rests on the same authority with the book of revelation. And from that book we are not at liberty to make a selection of the probable and improbable, the possible and impossible. It is in the nature of a revelation to involve many things which, to us, are very mysterious. From the verses just read, it appears the usual mode of divine communication was by dreams; of which

we have many examples; and by visions, as in the case of Balaam: see Num. xxiv, 15, 16. Thus inspiration was conveyed by representations made to the eye; and hence, of old time a prophet was called a seer, or one who beholds supernatural things.

But to Moses God spake "mouth to mouth;" not obscurely, but in explicit terms. Nay more, he beheld a similitude of the glory of Jehovah. That glory itself, in all its fulness, could not be seen by an eye of flesh; but a glorious similitude, such as was worthy of the object it represented, and yet not overpowering to mortality, was afforded to this man of God. In all these things he was greatly and pre-eminently distinguished; and thereby was well fitted to be a striking type of Christ.

I do not intend to enter, at any length, into the history of Moses, subsequent to the period of the passage through the Red Sea, as connected with that of the children of Israel, in the wilderness. The greater part of the books of Exodus, Leviticus, Numbers, and Deuteronomy, is occupied with the moral and Levitical law; and with large commentaries upon them. What chiefly concerns us is the decalogue, with its appendages. The Levitical institutions have ceased; Christ, the end to which they pointed, having come in the flesh. It were, notwithstanding, a subject of interesting and useful reflection, to examine the account which is given of the tabernacle and all its apartments; the furniture which belonged to its outer courts; the altar of incense and offerings; of the daily and yearly sacrifices; the free-will offerings; and those which were presented on the great feasts, of which there were four annually; of the very expressive manner in which these services were to be performed; of the lamp which burned for

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