This book of Numbers, as its name imports, especially records the "order of the tribes," their genealogies and numerical strength, as well as their respective contributions to the erecting of the Tabernacle; minute points, in which, though highly interesting to a Jew, we are comparatively unconcerned. But the last of the chapters omitted contains, at its close, two such interesting particulars, that we must turn back (though late) to collect them. Read from the 28th verse of the 10th chapter, and remark the spiritual as well as friendly tenor of Moses's invitation to Hobab, his brother-in-law, to cast in his lot with the people of God. Whither did he say they were journeying?

MARY. To the place which God was to give them.

MAMA. The strong language of assured faith! as in what follows we recognise that of true benevolence, "Come with us, and we will do thee good." Let us adopt it, Mary, whenever we see lingering beyond the pale of the Christian's blessed" land of promise" those to whom, by inviting them within it, we can do unmixed and everlasting good. If the "Lord hath spoken good concerning Israel" of old, more surely are enduring blessings in store for those who, leaving father and mother, if needful, "seek a better

country, even an heavenly." Did Hobab at once comply with the invitation?

MARY. No, Mama; but he must have been a kind person, for he agreed to stay when Moses told him he could be of great use to them.

MAMA. Yes; and this mere absence of selfishness had its temporal reward in his share in the future prosperity of Israel. But why was the company of this Arab so useful in the desert?

MARY. I have read in travels that Arab guides are still taken to show strangers the wells, and keep them from losing their way. But did not God teach the Israelites their's, and go before them, which was much better?

MAMA. Yes, Mary; but we nowhere find Divine Providence superseding human endeavours; and while we know the main body of Israel to be under direct supernatural guidance, detached parties were often sent out for particular purposes; and in many ways the experience of Hobab might contribute, as at this day, to the comfort of wayfarers in the desert. God only gave water miraculously, when natural supplies failed; and with these the shepherd prince of Midian would be well acquainted, and his name and presence a check on his marauding countryBut lest we should for a moment suppose

men.

disparagement of Israel's true strength and rock, read me his beautiful morning invocation when the ark of God's presence "set forward."

MARY. "Rise up, Lord! and let thine enemies be scattered, and let them that hate thee flee before thee."

And when it rested, he said, “Return, O Lord, unto the many thousands of Israel."

MAMA. Sublime words these, Mary, and worthy of His Spirit by whom alone such prayers can be dictated! But we must come back to our chapters; and how humbling is it to find, that a people thus miraculously encompassed and guided" complained!" The nature of their discontent at this time is not mentioned; but sinful we are sure it was, from its signal punishment. How did God testify his anger?

MARY. "The fire of the Lord consumed all them that were in the uttermost parts of the camp."

MAMA. Some have supposed that the pillar of fire–that symbol of the Divine presence which their "complaints" insulted, was made the instrument of their chastisement-others that the hot desert wind, (likened by Arab writers to the "angel of vengeance") swept off the guilty stragglers who lingered farthest from their "ark of refuge." This wind we are told once occa

sioned the death of 20,000 men. Certain it is that great armies and numerous caravans have fallen victims to its fiery breath, even when undirected so visibly by the unerring vengeance of At whose prayer was it withdrawn?

Jehovah.
MARY.

Oh! Moses's, he never could bear to see the people punished. But, Mama, they were really too bad! They wept directly after, like children, for "flesh and leeks and onions." I wonder they were not ashamed.

MAMA. Instead of wondering, as we are all apt to do, at the shameful inconsistency of the Jews, let us rather humbly acknowledge that of human nature. The history of the Jews is a mirror in which every wayward individual among ourselves may "behold, as in a glass," the distrust, and discontent, and self-will, and rebellion, which mark, more or less, the conduct of every sojourner in this world's wilderness. Were the Israelites singular, think you, in preferring the slavish "flesh-pots of Egypt" to the wholesome privations of their journey Zionward? Alas! no. We too" murmur " at the discipline which would school us for Heaven, and we too have our sinful wishes granted to our hurt. The Jews loathed their "bread from Heaven." How often do we cast away our's for some perishable "gourd," more contemptible still than the "leeks

and onions" of the carnal Israelites! Whose faith and patience nearly sunk under this bitter trial of a nation's upbraidings?

MARY. Poor Moses; he prayed to be "killed out of hand" rather than "bear all this people alone."

MAMA. And how did a gracious God lighten the burden?

MARY. He appointed seventy elders to share it with him.

MAMA. Was this appointment merely temporary, or did it continue to after-ages?

MARY. I don't know.

MAMA. Did you never read in the New Testament of the Seventy, or Sanhedrim, the great council of the Jews, which is supposed to date from this period. Before entering on the miraele of quails, to which their appointment was preparatory, let us finish the account of their ordination. Where did they attend by God's command?

MARY. At the Tabernacle, outside the camp, you know.

MAMA. In token of sacred separation from a sinful multitude. And how did the Lord graciously fit them for their important office?

MARY. He "put his Spirit upon them, and they prophesied."