unto Joshua, This day have I rolled away the reproach of Egypt from off you."

What is meant here by the reproach of Egypt, is not the reproach or shame of the sin they had contracted in Egypt, intimating that that impure state was now at an end, and that they had now at length entered on a comparatively pure, properly a new condition. The thing meant is the reproach which the people of Egypt were all this time casting upon them for the unhappy circumstances in which they were placed. It was that reproach which Moses so much dreaded on a former occasion, when he prayed the Lord not to pour out his indignation on the people to consume them: "For wherefore (says he) should the Egyptians say, For mischief did he bring them out to slay them in the mountains, and to consume them from the face of the earth!" (Ex. xxxii. 12.) And this reproach was again the first thought that presented itself to the mind of Moses, when, on the occasion of the return of the spies, the Lord threatened to consume the mass of the people, and raise a new seed from Moses himself: "Then the Egyptians shall hear it (for thou broughtest up this people in thy might from among them), and they will tell it to the inhabitants of this land," &c. (Numb. xiv. 13-16.) The ground and occasion of the reproach was, that the Lord had not fulfilled in their behalf the grand promise of the covenant, for the realization of which they had left Egypt with such high hopes and such great glory. So far from having obtained what was promised, they had been made to wander like forlorn outcasts through the wilds and wildernesses of Arabia, where their carcases were continually falling into a dishonoured grave. The covenant, in short, was for a time suspended, the people were lying under the ban of heaven; and it was fitting that the ordinance of circumcision, the sacrament of the covenant, should be suspended too. But now that they were again received through circumcision into the full standing and privileges of a covenant-condition, it was a proof that the judgment of God had expired-that their proper relation to him was again restored-that he was ready to carry into execution the promise on which he had caused them to hope; and that, consequently, the ground of Egypt's reproach, as would presently be seen, was entirely rolled away.1

1 See Hengstenberg's Authentie, ii. p. 17. The opinion thrown out by the author of

It would seem, as might also have naturally been expected, on the supposition of this view of the case being correct, that the celebration of what might now be called the other sacrament of the covenant, the Passover, was suspended during the same period. We read of its having been celebrated at the beginning of the second year after their departure from Egypt (Numb. ix.), but never again till the renewal of circumcision on the borders of Canaan (Josh. v. 10). The same cause which brought a suspension of the one ordinance, of necessity implied a virtual prohibition to celebrate the other. The more so, indeed, as it was the children who were more directly concerned in the ceasing of circumcision, while the non-celebration of the passover directly touched the parents themselves. Even in regard to the ordinance of circumcision, the parents could not but conclude, that as it had been suspended from being the peculiar sign of the covenant, their circumcision had become in a manner uncircumcision. On their account, the flow of the divine goodness toward the congregation had meanwhile received a check as to its outward manifestation; and even what was promised and in reserve for their children, must for the present lie over till the revival of a better spirit opened the way for the possession of a more privileged condition.

But the question will naturally occur, Did the whole of that generation, which came out of Egypt as full-grown men, actually perish without an interest in the mercy of God? Did they really live and die under the solemn ban of heaven, aliens from his true commonwealth, and strangers to his covenant of promise? Was not Aaron, was not Moses himself one of those, who bore in this respect the punishment of iniquity, and died while the church was without its sacraments? Yes; and we may hence, with the utmost certainty conclude, that there was mercy mingled with the judgment. The Lord did not cease to be the gracious God,

the art. Circumcision in the Bib. Cyclopædia: "Knowing that the Egyptians were circumcised, it no longer remains doubtful how the reproach of Egypt, in Josh. v. 9, should be interpreted," will require no special refutation after what has been stated. There were far more solid grounds in the case for taking up a reproach, than the simple want of circumcision; and, besides, it is not certain that the Egyptians were accustomed to reproach those who were uncircumcised. It is even somewhat doubtful, if any but the priests were regularly circumcised, at least counted it an honour or distinctive mark to

be so.

long-suffering, and plenteous in goodness to those who truly sought him. Only they had then to seek him under peculiar disadvantages, and in the absence of signs and tokens of his favour granted in all ordinary circumstances. His grace was still there, as it is in every judgment he executes on his professing people in this world; but it was grace in a disguise-grace as dropping from an overhanging cloud, rather than as shining forth from a clear and serene sky. Hence, while the two greatest ordinances of the church were suspended, others were still left to encourage their hope in the Lord's mercy: there was the pillar of fire and cloud, the tabernacle of testimony, the altar of sacrifice, not to mention others of inferior note. So that, to use the words of Calvin, who had a far better discernment of the anomalous state of things which then existed than the great majority of commentators since: "In one part only were the people excommunicated; there still were means of support to bear them up, that (the truly penitent) might not sink into despair. As if a father should lift up his hand to drive from him a disobedient son, and yet with the other should hold him back-at once terrifying him with frowns and chastisements, yet still unwilling that he should go into exile."

The feelings to which this very peculiar state of Israel gave rise are beautifully expressed in the 90th Psalm-whether actually written by Moses or not-which breathes throughout the mournful language of a people suffering under the judgment of God, and yet exercising hope in his mercy. We need have no doubt, therefore, that subjects of grace died in the wilderness, just as afterwards, when the covenant with most of its ordinances was again suspended, subjects of grace, even pre-eminent grace, were carried to Babylon and died there. Yet there is much reason to fear, in regard to the Israelites in the wilderness, that the number of such was comparatively small, both on account of the nature of the judgment itself, and also from the testimonies of the prophets (especially Ez. xx. and Amos v. 25, 26), concerning the extent to which the leaven of Egypt still wrought in the midst of them. This remarkable portion of God's dealings is well fitted to impress upon us the following truths, important for every age of the church. 1. The tendency of sin to root itself in the soul: when it once fairly obtains a footing there, it will resist all that is wonderful in mercy, and terrible in judgment. For what astonishing

sights had not those men witnessed! what awful displays of God's justice what glorious exhibitions of his goodness! Yet in the case of most of them, all proved to be in vain. 2. The honour God puts upon his ordinances, especially the sacraments of his covenant. These are for the true children of the covenant; and it is in his sight a proper thing that they should be hindered from access to them, who do not appear to possess the character of children. 3. The inseparable connection between the promise of God's covenant and the holiness of his people. The inheritance cannot be entered into and possessed but by a believing, spiritual, and holy seed. God must have such a people, and till he could get them he would let his inheritance lie waste; for such only could serve the ends and purposes which their settlement in the inheritance was intended to accomplish. And on that account, God is waiting so long now, before he brings in the everlasting inheritance of life and glory. It is for those only of clean hands. and a pure heart; and till the destined number of such is prepared and ready, it must be known only as an "inheritance reserved in heaven." 4. Finally, what a fearful guilt attaches to a backsliding and corrupt church! It stays the fountain of God's mercy-it brings reproach on his name and cause, and compels him, in a manner, to visit evil upon those whom he would rather -how much rather!-enlarge and bless.

CHAPTER SECOND.

THE DIRECT INSTRUCTION GIVEN TO THE ISRAELITES BEFORE THE ERECTION OF THE TABERNACLE, AND THE INSTITUTION OF ITS SYMBOLICAL SERVICES-THE LAW.

SECTION I.

WHAT PROPERLY, AND IN THE STRICTEST SENSE, TERMED THE LAW, VIZ. THE DECALOGUE-ITS PERFECTION AND COMPLETENESS BOTH AS TO THE ORDER AND SUBSTANCE OF ITS PRECEPTS.

THE historical transactions connected with the redemption of Israel from the land of Egypt, were not immediately succeeded by the introduction of that complicated form of symbolical worship, which peculiarly distinguishes the dispensation of Moses. There was an intermediate space occupied by revelations, which were in themselves of the greatest moment, and which also stood in a relation of closest intimacy with the symbolical religion that followed. The period we refer to is that to which belongs the giving of the law. And it is impossible to understand aright the nature of the tabernacle and its worship, or the purposes they were designed to accomplish, without first obtaining a clear insight into the prior revelation of law, and the place it was intended to hold in the dispensation brought in by Moses.

What precisely formed this revelation of law, and what was the nature of its requirements? This must be our first subject of inquiry; and by a careful investigation of the points connected with it, we hope to avoid some prolific sources of confusion and