Disillusion. Marah, 226.—A universal danger, 227.—Prayer, and the use of means, 228.—“A statute and an ordinance.” Such compacts often repeated. The offered privilege, 229.—It is still enjoyed, 230.—“The Lord for the body.” Elim, 231. CHAPTER XVI. MURMURING FOR FOOD, xvi. 1–14. _We_ too fear, although Divinely guarded, 232.—They would fain die satiated, 233.—Relief tries them as want does, 234.—The Sabbath. A rebuke, 235.—Moses is zealous. His “meekness,” 236.—The glory appears, 237.—Quails and manna, 238. MANNA, xvi. 15–36. Their course of life is changed, 238.—A drug resembles manna, 239.—The supernatural follows nature, 240.—They must gather, prepare, be moderate, 241.—Nothing over and no lack. Socialistic perversion, 242.—Socialism. Christ in politics, 243–4. SPIRITUAL MEAT, xvi. 15–36. Manna is a type. When given, 244.—An unearthly sustenance, 245. What is spirituality? Christ the true Manna, 246.—Universal, daily, abundant, 247.—The Sabbath. The pot of manna, 248. CHAPTER XVII. MERIBAH, xvii. 1–7. A greater strain. What if Israel had stood it? 249.—They murmured against Moses. The position of Aaron. An exaggerated outcry, 250.—Witnesses to the miracle. The rock in Horeb, 251.—The rod. Privilege is not acceptance, 252. AMALEK, xvii. 8–16. A water-raid, 252.—God’s sheep must become His warriors. War, 253–4.—Joshua. The rod of God, 255.—A silent prayer. Aaron and Hur must join in it, 256.—So now. But the army must fight, 257.—“The Lord my banner.” Unlike a myth, 258. CHAPTER XVIII. JETHRO, xviii. 1–27. Gentiles in new aspect. Church may learn from secular wisdom, 259.—Little is said of Zipporah: Jethro’s pleasure, 260.—A Gentile priest recognised. Religious festivity, 261.—Jethro’s advice: its importance, 262.—Divine help does not supersede human gift, 263. THE TYPICAL BEARINGS OF THE HISTORY. Narrative is also allegory. Danger of arbitrary fancies. Example from Bunyan. Scriptural teaching, 264.—Some resemblances are planned: others are reappearances of same principle, 265.—So that these are evidential analogies, like Butler’s, 266.—Others appear forced. “I called My Son out of Egypt” refers to Israel, 267.—But the condescending phrase promised more, and the subsequent coincidence is significant, 268. Truths cannot all be proved like Euclid’s, 269. CHAPTER XIX. AT SINAI, xix. 1–25. Sinai and Pentecost. The place. Ras Sufsâfeh. God speaks in nature, 270.—Moses is stopped; the people must pledge themselves. Dedication services, 271.—An appeal to gratitude, and a promise, 272.—“A peculiar treasure.” “A kingdom and priests,” 273.—The individual, and Church order. “On eagles’ wings,” 274.—Israel consents. The Lord in the cloud. Manifestations are transient, 275.—Precautions. The trumpet, 276. “The priests.” A plébiscite. Contrast between Law and Gospel: Methodius, 277.—Theophanies, 278.—None like this, 279. CHAPTER XX. THE LAW, xx. 1–17.