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been destructive to them without a foe. But how soon are the greatest deliverances forgotten, and the most awful appearances familiarized to the mind! The very first threatening of danger, effaces from the memory of the Israelites, all impression of the powerful wonders which had just passed before them; and eclipses the glory of that cloud which, at that very instant, presented itself and overshadowed their heads. But let not self-flattery impose upon us, as if we were more faithful and obedient than they. It is the mere deception of vanity and self-love, to suppose that if one were to rise from the dead we could be persuaded; that if we saw Christ teach in our streets, we would forsake all to follow him.

The man whom the usual appearances of nature do not move, would soon become insensible to more uncommon phænomena. For extraordinary things frequently repeated, are extraordinary no longer; and consequently soon lose their force. If the daily miracles of God's mercy and loving kindness, fail to convince men; what reason is there to hope, the mere exertions of power would produce a happier effect? "If men hear not Moses, and the prophets; neither will they be persuaded, though one rose from the dead." Is it not notorious that Christ's personal

ministrations were slighted, his miracles vilified, his character traduced?

All the great interests of Moses, were embarked with those of the Commonwealth of Israel. He had made a sacrifice unspeakably greater than that of any individual in the congregation. If there was danger from the pursuing host of Pharaoh, his share, most assuredly, was not less than that of any other man. He had rendered himself peculiarly obnoxious to that stern, unrelenting tyrant, and must have been amongst the first victims of his resentment. But the pressing danger to Moses did not arise from Pharoah and the Egyptians, but from an intimidated, distracted multitude, who were ready to wreak their vengeance on any one who mht first meet their resentment; or could be charged as the author of their misfortunes.

The composure of Moses, under such circumstances, is justly to be considered as an instance of uncommon strength of mind, and magnanimity. But why talk of magnanimity? The man who fears God, is raised above all other fear. In the confidence of faith, though he knew not yet which way Jehovah would work deliverance for Israel, he thus attempts to diffuse the hope which he felt irradiating his own soul: "Fear ye not, stand still, and see the salvation of God, which he will ▲ a 2

show you to day. For the Egyptians, whom ye have seen to day, ye shall see them again no more for ever. The Lord shall fight for you, and ye shall hold your peace."

The powerful rod is now stretched out.-The East wind blows.-The sea retires; and a safe and easy passage is opened for Israel through the channel of the deep. This also cometh from the Lord of hosts, who is wonderful in counsel, and excellent in working.

Moses commemorates this great deliverance, in a song, which is the most ancient piece of poetry the world is in possession of, above 3300 years old; or full 600 years before Homer, the most ancient and the best of heathen poets. But its antiquity is its slightest excellency. general turn of it is great, the thoughts nobly simple, the style sublime, the pathos sweet, the figures natural and bold.

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Unless the mind be under the regulating power of religion, it will be perpetually losing its balance, and changing its tenour. At one time, accelerated into indecent and dangerous speed through the impulse of desire, ambition, and reyenge; at another time, chilled into languour or inaction, through fear, despondency, and disappointment.

The want of this balance of the soul, and the dangerous consequences of that want, are

strikingly exemplified in the history of the chosen people, which Providence, by a series of miracles, undertook to conduct from Egypt to Canaan. The deepness of the waters of the Red sea, and their miraculous separation, afford matter of triumph to day; the bitterness of the waters of Marah, cause universal discontent and dejec tion to morrow. But we need not recur to distant periods of history, for an example of the ruinouseffects produced by inattention to religious prineiple. The history of every man's own experience is illustration sufficient.

From the creation, to the Exodus, or going out of Egypt, there were two thousand, five hundred and thirteen years; and a succession of twentyfour lives. When we behold that vast congregation, by such a display of Omnipotence, rescued from bondage, conducted through the Red sea; their pursuers overwhelmed in it, and their triumphing over all their enemies; we are apt to consider them as the favourites of Heaven, designed for personal honours and possessions. But the event teaches us to correct our hasty judgment, and instructs us, that not the particular interests of individuals, but the great interests of the church of God, are the objects of his care.

Of little consequence is it to obtain the possession of expected good, unless we are fitted for

the enjoyment of it. A nation of slaves was not qualified to exercise the rights, and to enjoy the privileges of citizens. Israel had no existence in Egypt but merely a natural one. They had no civil institution, no laws, no government. To have been conducted directly to Canaan in such a state, had been the reverse of a benefit.

Providence therefore thought proper to employ a series of years in the wilderness, in training the people for empire, in modelling a government suitable to their future condition; and by enacting wise laws respecting both religion and civil polity, prepared them for that exalted rank which they were to hold among the nations, that duration of power and importance, with which the salvation of the whole human race, was so closely connected.

During the abode of Israel in Egypt, the observance of the sabbath had been greatly neglected, if not altogether disused. The religious principle, of course, must have been much weakened. There was nothing done then, till this matter was re-established. For there can be no good government, but what is founded upon religion.

Providence therefore employed a certain method to point out the sabbath-day to Israel, and to enforce the observance of it. On that day no manna fell, but a double quantity was

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