and as the cowardice of the tribe of Ephraim in particular, at that time, is no where mentioned; it is therefore most probable, that one tribe is here put for all the reft; and that under the figure of men, when prepared for battle, turning their backs at fight of an enemy, is pointed out that difpofition of the Ifraelites, after all their promises, refolutions, and vows of ferving and obeying God, to fall away, and relapse into fin, upon the firft temptation. How often is this the cafe with the Chriftian foldier? Let not him, who hath but just put on his fpiritual armour, boast, like him who is putting it off, when the fight is over, and the victory obtained. 10. They kept not the fufed to walk in his law. covenant of God, and re 11. And forget his works, and his wonders that he had fhewed them. 12. Marvellous things did he in the fight of their fathers, in the land of Egypt, in the field of Zoan. These verses, it is apprehended, describe in plain terms, what was metaphorically expreffed in the verfe preceding, namely, the proneness of the Ifraelites to break the "covenant," tranfgrefs the "law," and forget the "works" of God, even thofe aftonishing works wrought in "Egypt," and in "Zoan," it's capital city. Let the Christian, who perhaps is amazed at the frequent rebellions of ftiff-necked Ifrael, reflect a little within himfelf, how he has obferved the baptismal "covenant:" how he has "walk"ed in the law," and with what gratitude he has remembered the "marvellous works" of Jefus. 13. He divided the fea, and caufed them to pass through, and he made the waters to fland as an heap. From From the miracles wrought in Egypt, the Pfal'mift proceeds to what happened at the Exodus. And here, he fails not to mention that great work of Almighty power, the divifion of the red fea, which was ever uppermoft in the thoughts of a devout Ifraelite; as the paffage of the church, in Christ her Saviour, through the grave and gate of death, ought never to depart from the memory of a Chriftian. 14. In the day time alfo he led them with a cloud, and all the night with a light fire. During the forty years pilgrimage of Ifrael in the wilderness, a preternatural column of fire and cloud attended the camp. It refted with them, and moved on before them, directing and conducting them in their journeys; in the night feafon it was a bright and fhining light; and in the day time it afforded a grateful cooling fhade from the burning heat of those fultry deferts. Thus is Chrift present with his church, while fhe fojourns upon earth, by his Word and his Spirit, guiding her fteps, enlightening her darkness, and mitigating her forrows. 15. He clave the rocks in the wilderness, and gave them drink as out of the great depths. 16. He brought freams alfo out of the rock, and caufed waters to run down like rivers. Let us, faith Bishop Taylor, by the aids of memory and fancy, confider the children of Ifrael in the wilderness, in a barren and dry land where no water was, marching in duft and fire, not wet with the dew of heaven, but wholly without moisture, fave only what dropped from their own brows. The air was fire, and the vermin was fire; the flying ferpents ferpents were of the fame kindred with the firmament; their fting was a flame, their venom was a fever, and the fever a calenture; and the whole state of the Ifraelites abode and travel was a little image of the day of judgment, when the elements fhall melt with fervent heat. These men, like falamanders walking in fire, dry with heat, fcorched with thirst, and made yet more thirsty by calling upon God for water; fuppofe, I fay, thefe thirsty fouls, hearing. Mofes promise that he will fmite the rock, and that a river should break forth from thence; obferve how presently they run to the foot of the springing stone, thrufting forth their heads and tongues to meet the water, impatient of delay, crying out that the water did not move, like light, all at once: and then fuppose the pleasure of their drink, the infatiableness of their defire, the immenfity of their appetite: they took in as much as they could, and they defired much more. This was their Sacrament, and this was their manner of receiving it. And if that water was a type of our Sacrament, or a Sacrament of the fame fecret bleffing, then is their thirst a signification of our duty*. 17. And they finned yet more against him, by provoking the moft High in the wilderness. 18. And they tempted God in their hearts, by asking meat for their luft. 19. Yea they spake against God; they faid, Can God furnish a table in the wilderness? 20. Behold, he fmote the rock, that the waters gushed put, and the streams overflowed, can he give bread alfo, or provide flesh for his people? Worthy Communicant, p. 92. Thefe Thefe frequent rebellions of Ifrael, with the prefence of God in the midft of them, and his miracles. before their eyes, would feem incredible, had they been related any where but in the oracles of truth; and did not the heart of every self-knowing Chriftian at once acknowledge the picture which is here drawn of human nature, it's incredulity and perverfeness. For hath not God delivered us from the house of bondage, and fupported us in the wilderness: is not Jefus prefent in the church, and are not his miracles of love and mercy continually before our eyes, in the Word and in the Sacrament? Yet, who does not still provoke" and "tempt the moft High:" who does not ask provision for his "luft," when his neceffities are fatisfied and who, after all the proofs he has had of God's power and goodness, is not apt, upon every appearance of danger, to be difficult, and diftrustful of his providence? Before we condemn others, let us try ourselves, and judge righteous judgment. When David pronounced the words, "The "man that hath done this thing fhall furely die," little did he think of being told, by his faithful monitor, "Thou art the man." Confcience, if duly interrogated, will be a Nathan to every one, and thew him his own tranfgreffions, in those of old Ifrael. 21. Therefore the LORD heard this, and was wroth; fo a fire was kindled against Jacob, and anger alfo came up against Ifrael; 22. Because they believed not in God, and trusted not in his salvation : 23. Though he had commanded the clouds from above, and opened the doors of heaven, 24. And had rained down manna upon them to eat, and had given them of the corn of heaven. 25. Man did eat angels food: he fent them meat to the full. 66 The difcontents, mentioned above, in verfe 17, &c. were pofterior not only to the miracle at the rock, but also to the gift of "manna," which, after fome little time, the people "loathed," and demanded "flesh," repenting that they had forfaken Egypt, where they fared more to their fatisfaction. See Numb. xi. The caufe of the difcontents was infidelity, and the effect of them a difplay of God's indignation; "The Lord was wroth-because they be"lieved not, &c." Now, as St. Paul ftyles the water, "fpiritual," or, "facramental drink," proceeding from a fpiritual rock, which rock was Chrift;" fo he terms the manna, 6c fpiritual," or "facramental meat; they did all eat of that fame fpiritual meat. 1 Cor. x. 3. And our Lord, in John vi. discourses at large upon the fubject, to convince the Jews, that God, who gave to their fathers manna in the wildernefs, had in HIM given them" the true bread" of eternal life, which the manna was intended to reprefent. "I am the living bread which came down "from heaven; if any man eat of this bread he fhall "live for ever; and the bread that I will give, is my "flesh, which I will give for the life of the world.” Christ crucified is the support of spiritual and eternal life; faith is the mouth by which this fupport is received, manna was an outward and visible sign of it to the Ifraelites in the wilderness; the eucharistic bread is fuch to Chriftians in the world. When that holy ordinance is celebrated, "the doors of heaven are |