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III. The Altar-Jehovah Nissi.-Exodus xvII. 15, 16.

In the fate of battles, everything does not depend on arms, numbers, and brute strength. Discipline, combination, and courage are of most avail in the encounter. In maintaining these elements of success the display of certain ensigns, reminding the soldiers of their nation, their sovereign, or their cause, has been found eminently serviceable, and not a few of these have become famous in legend and in history. In the minds of warriors they have been identified with the honour of their country and their prince. Among heathen nations, the standards which they used, bearing the symbols of their deities, acquired a sacred character, and were objects of worship. Doubtless they believed their gods were present with the standards, and gave their aid in the battle. On the monuments of Egypt these ensigns are constantly represented in the wars and processions of the kings. There we see the standard of Sesostris reared aloft, being a globe on the summit of a pole, surmounted by a pair of lofty ostrich feathers, the symbols of victory. The sight of that standard no doubt had often struck the Israelites with awe. They must have trembled on the shores of the Red Sea, as they looked behind them and saw that famous standard borne aloft above the thronging host of chariots and horsemen, showing that their royal oppressor was there in person. And among the Romans what pride and veneration were rendered to the standards of the legions, the silver eagles, the sight of which inspired that iron soldiery with indomitable resolution, as they followed them to victory or death! Those eagles, according to the old augury on the Palatine Hill, were the familiar symbols of the majesty and might of Imperial Rome, to which all must bow. What an effect an appeal to that ensign might have on the hearts of the soldiers is illustrated by the well-known story of the action of the

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standard-bearer of the tenth legion, when the ships of Cæsar first touched the shores of our island. And it would be easy to bring instances from later times to show what power there is in a time-honoured standard, or national banner, to stir the hearts of a host, to rally them when giving way, and to rouse them to deeds of daring. The Church of God, as it is here a "Church militant," having to make its way by struggle and conflict against opposing hosts, has its standard also, an ensign more sacred in its essence and more inspiring in its memories than any other; and what that standard is, the name given by Moses to this monumental altar impressively reminds us. Jehovah Nissi-the Lord himself, in His personal presence, is His people's banner. We rear no symbol for the eye of sense to venerate, but " endure as seeing Him who is invisible."

The occasion on which this watchword was first given to the hosts of the Lord was a memorable one. It was just after the first battle in which the chosen people of Israel were called to engage, and in which God taught them their first lesson in the tactics which they were to practise. It must, therefore, be specially instructive to us, and was intended to be so. For we read (v. 14,) that the Lord said unto Moses, write this for a memorial in the Book, and rehearse it in the ears of Joshua: for I will utterly blot out the remembrance of Amalek from under heaven." Here, we may say, opens "the Book of the Wars of the Lord," here begins the history of the campaigns of the Church militant. Indeed, this is the earliest mention in the history of mankind of the writing of a book of any sort; there is no previous notice of such a thing. Doubtless the writing of books had been practised long before, how far back we cannot tell; but papyri of earlier date have been discovered in the tombs; and the very way in which the direction is here given implies that this mode of recording events was nothing novel and unheard-of. But this is the first authentic mention of it which occurs. We may, therefore, regard this command given to Moses as the decree which inaugurated a written revelation; the day of Amalek's defeat in the wilds of Rephidim, if not the date of the beginning of the composition of the Bible, is closely related to it. Then for the first time do we hear of a book written by command of the Lord as a memorial, and rehearsed for the instruction of His servants. From this date, certainly, Moses wrote down, by Divine authority, the journeyings and the wars of the children of Israel, the laws and statutes of Jehovah, and His dealings with the chosen people. Every way, therefore, there was something peculiarly important about this transaction and the events associated with it; and the lessons they convey are such as concern the Church universal to the end of time.

The Israelites had now been journeying, with certain pauses for rest, nearly two months in the wilderness, a whole nation of about two millions of people, with their flocks and herds. (We need not, however, suppose that

*Not as in our version, in "a Book," as in some loose indefinite document; but the definite article is emphatically used-" in the Book," that is, the book known to Moses, the record which he had begun, or intended to compose, of the acts and revelations of the Lord to Israel. See Hävernick's Introduction to the Pentateuch, p. 15.

they kept together in one compact host. Various detachments might go apart from the main body in search of pasture, having their points of rendezvous; and it is evident from the narrative, Deut. xxv. 18, that the feeble lagged behind. See the judicious remarks of Dr. Benisch in his examination of Colenso's Objections, pp. 65-67). They had begun to forget the mighty acts of the Lord, and the wonderful deliverance which He had wrought for them, without any effort on their part, destroying the might of their pursuing enemies with one breath of His power. After that escape, they probably looked for no more enemies to encounter till they reached the borders of Canaan. Least of all would they look for them in the silent, inhospitable desert through which they were plodding their weary way. Forgetful for the time of the great perils of the past and of the struggles of the future, they thought much of little inconveniences and troubles, as Christians in like manner often do. For they were made of the same flesh and blood, and we see in them the same weaknesses and failings as in ourselves. Murmurings were heard because of the want of food, and again because there was no water for themselves, their children, and their cattle. God then permitted an assault to be made upon them, that should bring them to their senses, and remind them that their lives were in His hand, and that their only hope of getting safely through the wilderness lay in His presence and protecting care. After Massah and Meribah-temptation and strife—the cnemy comes upon them. The hosts of the Amalekites assault their rear, and they are compelled to "resist unto blood."

These Amalekites were a tribe of fierce, wild, lawless men, natives of the desert, resembling the Bedouins of the present day, and addicted to the same predatory habits. They had settlements in different parts of the tract lying between the south of Palestine and Egypt, and even to the eastward of Edom, but roamed about in search of plunder. They were descended from the eldest son of Esau, and by their prowess in war had rendered themselves the "first of the nations," in that quarter. They were marked by a reckless and impious ferocity, as is shewn by their not hesitating to attack the host which was still encompassed, as with a sacred halo, by the fame of that miraculous and triumphant Exodus from the land of Egypt. They knew that Jehovah was in that host; they saw the pillar of cloud and fire which indicated the throne of the Lord; yet against that throne they dared to lift up their hand. They were true children of the adversary, the seed of the serpent: malevolence and greed urged them to the attack, but fear and cunning made them fall only on the rear, the weak and feeble who were lagging behind. This act of base and unprovoked hostility was immediately repelled, and in such a way as to teach the Israelites where lay their strength. As the conflict went on between the assailants and the chosen troop which Joshua was ordered to lead against them, Moses stood on the top of the hill, holding up in his hand the sacred rod, the symbol of Divine power. Victory wavered for a time between the combatants, inclining now to Israel, and now to Amalek, according as the rod was held aloft or sunk down. At last, when by the support of Aaron and Hur, the hands of Moses were kept steady till the going down of the sun the

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issue was decided in favour of Israel, and Amalek was discomfited with the edge of the sword. The prowess of Joshua and his men would then have been of no avail without the help secured by the continued elevation of the rod. That act had a twofold meaning. It was a signal to the Israelites, reminding them of their great deliverance, and that the same power which had wrought that redemption was with them still. It seemed to say, "Will He who rescued you from the grasp of the mighty tyrant and all the power of Egypt at his back, suffer you to perish now by these base and cowardly foes?” also an appeal to Jehovah, the appeal of imploring faith. The promise of the miraculous display of God's power was attached to that rod, so that when Moses held it up to heaven he was holding up God's own word to Him. There could not be a more beautiful representation of the real nature of believing prayer. It is not simply the imploring cry of distress and helplessness. It is God's chosen servant, His child, pleading his Father's promise, reminding Him of its pledge, and presenting it again and again till it is fulfilled. But how soon human strength fails in this effort! It is exhausting to the spirit. We need all the aid we can obtain from the united prayers and intercessions of our fellow believers, as the hands of Moses were stayed up by his brethren. Moses was mighty in intercession, as he was "in word and deed," yet even he was glad to avail himself of this support when his hands became heavy. And in answer to that steady, united, believing appeal the tide of battle rose and prevailed in favour of Israel, sweeping away their adversaries in ignominious rout. A double memorial was then adopted, to commemorate, not simply the event but the Divine purpose founded upon it; the written Record of the threatening of utter destruction against Amalek, and the Altar erected in that desert valley, bearing probably the inscription of its expressive name, Jehovah Nissi, "the Lord is my banner." That altar was at once a proclamation to the enemy, in their own haunts, of the eternal war which the Lord would wage with them till their name was blotted out; and a memento to His people, who were to be the instruments of His vengeance, of the presence and the power which they were to follow to victory. For He said, "Because the hand (of Amalek) is against the throne of the Lord, therefore the Lord hath war with Amalek from generation to generation."* This judgment denounced against Amalek has doubtless a larger reference than to these wild robbers of the Arabian desert. Their conduct was marked by signal guilt, but it is a guilt which others have been ambitious of sharing. Often have the followers of the Lamb been assailed by adversaries who have sought to surprise them when weak and faint in the desert; so that the seed of Amalek still remains, and the war with Amalek will continue till it is finally extirpated. It is very hard for those who are but just escaped from the house of bondage to withstand such assaults. When they find themselves in the wilderness, encompassed by difficulties and discouragements, not seeing their way plainly, it is a painful and harassing thing to have to keep their ground

*This rendering of a very obscure verse, which is found in the margin, and is that adopted by Le Clerc and others, appears on the whole to be preferable to several that might be given. There is much, however, to be said in favour of the common rendering.

against such enemies pressing on their rear. You cannot expect the valour of men from babes in Christ, the courage of veterans from those who are just girding on their armour. In such straits what are we to do? Think of the altar Jehovah Nissi, and of all it brings to mind. These adversaries lift up their hand against the throne of the Lord, and the Lord himself will war with them. It is His cause that is at stake, His honour and prerogatives are involved in this contest, and He himself will lead His people on ; His presence shall go before them as their banner and pledge of success. How should this inspire and direct our movements! We follow no consecrated standard, no labarum with its cross, no oriflamme or eagle; but we look to the form of our Divine Leader contending in the van; we hearken to His voice, and watch the beckoning of His hand, assured that where He is, victory must be. For "there shall be a root of Jesse which shall stand for an ensign of the people; to Him shall the nations seek, and His rest shall be glorious."

And how shall we enjoy the advantage of His presence? Not by a mere passive acquiescence in the truth that He is with us. Like Moses, we must pray, appealing to the promise; while, like Israel, we fight, exerting the strength supplied by looking to the standard. The Altar-form of the monument was commemorative of the act of public worship; it spoke to future ages of the answer vouchsafed to the persevering and united prayer of God's servants. The scene exhibited at Rephidim, is that which is ever being renewed in the onward march of the consecrated host. Human effort and divine aid are seen concurring and acting together through the mediating element of believing prayer. Let us then bestir ourselves in the conflict with vigour and resolution, while the Spirit of the Lord lifts up a standard against the inrushing flood. Let us strive, wrestle, and press onwards, "looking unto Jesus, the author and finisher of our faith." His interceding arms, stretched forth on our behalf, are never weary. Through Him we shall be more than conquerors.

MICHAEL BRUCE: HIS HISTORY AND HYMNS.

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Ar the foot of the Lomonds," in Kinross-shire, and overlooking Lochleven-famous in the history of Queen Mary-stands the village of Kinnesswood; and there was born on the 27th of March, 1746, two weeks before the Battle of Culloden, a child to whom the Christian Church is

*We are indebted for the materials of this paper entirely to a volume of deep interest just published:-"The Works of Michael Bruce. Edited, with Memoir and Notes, by the Rev. Alexander B. Grosart." What Dr. Mackelvie began in 1837, Mr. Grosart has completed in a masterly and

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more indebted than she has hitherto known. Michael Bruce was the son of Alexander and Anne Bruce-his mother's maiden as well as married name being Bruce.* His father was a weaver; his cradle was rocked beside the loom; and, though in far other sense than Sir John Falstaff

unanswerable manner-Bruce's claim to the authorship of certain poems and hymns which were wickedly appropriated by another. We use Mr. Grosart's words as well as materials freely in this sketch, and refer to his book for further information.

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