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Rock, called by the Arabs "Stone of Moses," in a Valley of Sinai.

"Thou shalt provide," says he, " out of all the people, able men, such as fear GOD, men of truth. hating covetousness." Exod. v. 21.

If we have cause to admire the sagacity of Jethro as a legislator, certainly we have no less cause to esteem Moses for his humility in being guided by his counsel. How few are there in high stations, who will patiently learn of other men; or who will submit their understandings to be enlightened and directed by those of inferior rank. Jethro was indeed a Midianitish prince, but then he was the head of a small tribe compared to Israel; Moses was "king in Jeshurun," (Deut. xxxiii. 5,) leader of the chosen seed, learned in all the wisdom of the Egyptians, and the peculiar messenger of JEHOVAH. Notwithstanding these high distinctions, we see Moses attending gratefully to the counsels of his father-in-law; and immediately putting into effect the plan recommended by him for the administration of justice. In this conduct of Moses, we perceive a striking illustration of the important maxim, that none are fit to teach or rule others, who are not at the same time willing to learn and obey.

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On the departure of Jethro the Israelites removed to the foot of Mount Sinai, where they pitched their camp, agreeably to the divine declaration made to Moses at the bush; "Certainly I will be with thee, and this shall be a token that I have sent thee; when thou hast brought forth the people out of Egypt ye shall serve GOD in this mountain." Exod. iii. 12.

The miraculous column which had hitherto guided them, now removed to the summit of the mountain, whither Moses repaired to receive the commands of JEHOVAH. On his return he convened the elders of the people, and informed them that the ALMIGHTY, who had so powerfully delivered them from their oppressors, and had "borne them tenderly in their progress as it were upon eagles' wings," (Exod. xix. 4,) now proposed to take them into covenant with himself, and to make them" his peculiar treasure above all people; a kingdom of priests and a holy nation," provided they would hearken to his voice, and obey the statutes which he should give them.

JEHOVAH might doubtless have enforced his laws upon the Israelites, and have exacted their obedience without such a contract; but he chose to have a willing people, and not slaves for his subjects. He compels none by an irresistible force to enter into his service; he lays no restraint upon the human will to make it obedient to his commandments; nor has he hedged up the passages to eternal life and eternal death within certain adamantine decrees.

The Israelites received the proposal with gratitude and joy, exclaiming, as with one voice, "All that the LORD hath spoken will we do."

BIBLE BIOGRAPHY.

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Three days were then employed in sanctifying the people, and in preparing them for the solemn proclamation of those statutes, by which they were to regulate their conduct both to GoD and man. Their very clothes were to be washed, that none of the contamination of Egypt might appear upon them; and that the people might be filled with a just apprehension of the holiness of JEHOVAH, and of that inward preparation which he requires in those who approach his presence.

A barrier was placed round the mount, to keep off both man and beast from intruding upon the holy ground; and so strict was the divine injunction, that even to touch any part of the sacred enclosure, incurred instant death to the offender.

On the morning of the third day, and the fiftieth from the institution of the passover, Sinai exhibited the most tremendous appearances. The presence of JEHOVAH was ushered in by a fearful agitation of the elements. The holy mountain shook to its very foundation, and emitted immense volumes of flame and smoke; the air was rent by violent claps of thunder, sheets of vivid fire glared through the atmosphere, and the confusion was rendered still more terrifying by the loud roaring of the celestial trumpet. Well might the Israelites tremble at beholding this awful scene, and in hearing the voice of GoD speaking with Moses. It was indeed a sight so terribly magnificent, that the man of GOD himself was afraid, and said, "I exceedingly fear and quake." Heb. xii. 21.

Now if the promulgation of the law from Mount Sinai was attended with such strict prohibitions, and such terrifying circumstances, what will be the solemnity of that more tremendous day, when GoD shall descend in judgment to punish the violators of it? The ten commandments were delivered with all this grandeur, from the top of a mountain, in the presence of all the people, and with the sound of a trumpet, to de

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note the immutability and universality of the law of GOD. The judicial and ceremonial statutes were given rather privately to Moses, because they were to be of limited duration; but the MORAL LAW was proclaimed aloud, to show that it concerns all men, and is of perpetual obligation. The judicial law was adapted to the peculiar case and circumstances of Israel, as a people just emerged from slavery, and under the immediate government of GOD, consequently not obligatory upon other nations, though in many points highly deserving of imitation. The ceremonial law was a mere shadowy representation of the great mystery of redemption, by the incarnation and sufferings of a Mediator, as the one full and perfect sacrifice for the sins of the world. In allusion to this great event, and to show that "without shedding of blood there can be no remission of sin," (Heb. ix. 22,) Moses builds an altar at the foot of the hill, and sets up" twelve pillars, according to the twelve tribes of Israel;" after which he offers a solemn sacrifice to the LORD, and with the blood of the victim sprinkles both the altar and the representatives of the people.

Who sees not in Moses, while standing thus between Gop and the people, a lively emblem of Him who in the fulness of time "came to fulfil the law and the prophets," and to offer up in his own person an atonement for the transgressions of his people? Who can contemplate the numerous rites of the Mosaic institution, the tabernacle service, the solemn passover, the shedding of blood, the sprinkling of the altar and of the people, the mediatorial character of the high priest, the significant emblem of the Scape Goat laden with imputed guilt, and question the great Christian doctrine of

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AARON WITH THE SCAPE GOAT, SHOWING THE COSTUME OF THE HIGH PRIEST AND LEVITES. atonement? How absurd are all these ordinances, if they are not considered as prefigurations of the REDEEMER, who came to rescue us from worse than Egyptian bondage, to be our very paschal lamb, the high priest of our profession, the mediator between GoD and man, the reconciler of heaven and earth, the "bearer of our iniquities, and the captain of our salvation made perfect through sufferings." Isa. liii. 6.

Taken in this view, as "the shadows of good things to come," (Heb. x. 1,) the serVices of the Old Testament are beautiful and instructive; but in any other they are obscure, perplexing, and unsatisfactory. Take the doctrine of satisfaction and atonement as the key, and then all the dark and mysterious passages, institutions, and prophecies of the Old Testament become plain and easy.

The elders of Israel being thus solemnly prepared by the sprinkling of the sacrificial

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