ter, cries to them, "What are we? Your murmurings are not against us, but against the Lord." God, in infinite condescension, declares that he "will prove them," will see whether they will better per form the duty of gratitude in prosperity, than they had that of submission in affliction. He promises, that he will not only satisfy their necessities, but give them all that they can desire, at least for a certain time; and that he will constantly grant what is necessary to support them. The promises are accomplished. The ground around the camp is covered with birds, that afforded them flesh; and in the morning, with manna, which served them as bread. This last, which was their food for the forty years they continued in the wilderness, till the use of it was superseded by the corn of Canaan, is frequently represented as typical of our Redeemer. He himself declares, “Moses gave them not that bread from heaven; but my Father giveth you the true bread from

heaven. For the bread of God is He who came down from heaven, and giveth life unto the world. I am the bread of life." (John vi. 32, 33.) I have not time minutely to trace the resemblances between the type and the Antitype. They are numerous and striking. The manna descended from above; and Christ came down to earth from the regions of heaven. The manna was given to those who, without it, must have perished-to those who were rebellious, and who deserved fire, instead of this food from heaven -to those who laboured not for it; and without Christ we must have perished for ever, and been utterly undone; "in this God commendeth his love to us, that while we were rebels, Christ died for us ;" and he was a free gift bestowed upon us " without money and without price," without our labour or con

currence.

The manna that fell was sufficient for all the host; and there is enough in Christ to satisfy the wants and fill the desires of all the children of men. In vain had the manna fell, if it had not been gathered; in vain has Christ come to those who do not receive him. The manna was to be gathered day by day; we need to live constantly upon Christ, and daily to receive new supplies from him. The manna fell for all, of every character and description; “in Christ there is neither male nor female, bond nor free, learned Greek nor barbarous Scythian, but he is all in all." The manna was to be gathered early. Young persons, it is your duty in your early years to receive the Saviour. The manna was to be bruised and baked; a circumstance which pointed out the woes that should crush the holy Jesus, and the fires of divine justice, with which, in his sufferings, he should be encompassed. Why must I add another point of resemblance? The manna, notwithstanding the mercy displayed in bestowing it, was undervalued and despised by many of the Israelites. Alas! how many who neglect the precious Saviour, the "unspeakable gift" of God-who reject the bread of life, and who must perish for ever!

From the wilderness of Sin, the Israelites passed to Dophkah and Alush. These encampments are not mentioned in the book of Exodus, in which it is the object of the historian to record the most important events which occurred in the wilderness, but are recorded in Numbers, (xxxiii. 12, 13.) which contains a more regular journal of their various marches. Hence they went to Rephidim, where two memorable events occurred. Of these, the first was, not their murmuring, for in what place were they not guilty of this? but the benevolent miracle that God wrought. They

had, because of their want of water, risen with violence against Moses, and used language which showed that they were unaffected by their past experience of the divine goodness. God ordered Moses to take that rod, at raising which so many miracles had been wrought, and, while the elders of Israel were witnesses, smite that rock, on which the divine glory should visibly rest. Moses obeyed: water gushed forth, which supplied their present necessities, and followed them in their encampments for thirtyeight years. This history is more important, because we are told by the apostle (1 Cor. x. 4.) that this "rock was Christ," i. e. typified and represented him. On this point, also, I have not time to enlarge. Christ is often termed a rock, to denote the immutable firmness of his nature; to show that he is a durable foundation, on which we may safely build our everlasting hopes; and to point him out as a shelter and refreshment, grateful as the "shadow of a great rock in a weary land." He was smitten by that law, of which Moses was the minister, and bruised by the rod of divine justice. He was smitten at the express command of Jehovah, while the special presence of the Deity was illustriously manifested, and before a faithless and rebellious people. The streams flowing from the smitten rock, and reviving the languishing camp, afford but a feeble emblem of the blessings that proceeded from the wounded Saviour-blessings that save from eternal death, that quench hell and sin, and that purify the soul. The abundance of the waters at Horeb, for all who were present, and for their children and descendants, points us to the fulness of salvation for all the sons of Adam-for us, as well as for those who beheld the Saviour" bruised for the iniquities" of man.

Happy for us, if we seek a refuge from no other rock, nor refreshment from no other streams! They shall then follow us, not only while we are in this wilderness, but throughout eternity. But wo unto those, who, like Jeshurun, "lightly esteem this rock of their salvation!"

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The other interesting circumstance which occurred at Rephidim, was the defeat of the Amalekites. Here the Israelites, for the first time, engaged in battle. Moses, in repelling the attacks of a warlike nation, united military skill and fervent prayer. He gave the command of the army to Joshua, whom his subsequent exploits rendered so famous; and himself, with the rod of God in his hand, stood upon the mount, and interceded with God. The conquest was complete; and an altar was gratefully reared to the Lord of hosts, inscribed Jehovah-Nissi, The Lord my Banner.

To this event succeeds one which exhibits Moses in domestic life. Jethro, with whom the wife and children of Moses had been during his contest with Pharaoh, advances to meet his beloved son-in-law. "The tender feelings of friendship, fervent gratitude and love to God, appear in both of them, while the astonishing display of the divine power and goodness in behalf of Israel, was the delightful subject of their conversation. They join together in worship to testify their devout acknowledgment of what God had done; the priest of Midian offering sacrifices, and Moses and the elders of Israel uniting with him. How rare is such intercourse as this! And yet only those visits in which God is honoured, yield any true 'satisfaction or advantage."* Jethro having given wise counsel to Moses, these two excellent men se

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parated from each other. They have since met in that world where the union of the pious never is dissolved.

Here we pause in the history, having brought it down to one of the most awful and important scenes ever exhibited upon earth-the giving of the law from Sinai. This, if God permit, shall occupy us on the next Lord's day.

SERMON XXII.

LIFE OF MOSES.

No. VI.

EXOD. xix. xxxi.

-THE HISTORICAL PARTS OF THESE

CHAPTERS ARE xix. xx. 18-22. xxiv. xxxi. 18.

WHEN Our blessed Redeemer descended from heaven to earth, to introduce the last and best dispensation of mercy to the children of men, every thing connected with his advent and ministry was conformed to the spiritual and gracious nature of the religion which he taught. No external pomp and visible splendour were employed to affect the senses: the understanding, the heart, and the conscience, were directly addressed; and the glory of the gospel was derived from spiritual sources, from the sublimity of its origin, the purity of its morals, the excel